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 ...

THE History and Mystery Of the Most Illustrious LIFE of CHRIST. (Book 1)

CHAP. I. A Praeliminary Discourse upon the Life of Christ in General, whose Life is call'd the Light of Men, John 1.4. before we treat in particular upon his Conception, Birth, Circumcision, Private Life, &c.

MANY Learned Men (both Heathen and Christian) Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages, Countries and Kingdoms. Among Heathen Authors Tacitus and Suetonius, &c. have written the Lives of the Roman Caesars: And others have given their Narratives of the Lives of other Grandees; But Brave Plutarch bears the Bell above All in that Heathen Academy, for writing the Lives of the Grecian and Roman Sages and Champions, in so copious a Volume, and in so elegant a style, making them Run in parallel lines of correspondency each to other, &c.

Among Christian Authors, Eusebius hath writ the Life of Constantine the Great, &c. And many more have done worthily at Ephrata, and been famous at Bethlehem, for writing the Lives of the Antient Fathers of the Church, &c. yet all These are but low Things to the Life of the Lord Jesus, the Redeemer of the World: The Lives of the Heathen Philosophers are below the Lives of the Christian Fathers; but even these and the best mens lives in the World, do fall Infinitely short of this Life of Christ, which transcends all other beyond a parallel.

No Christian Plutarch now can Tell Where to find out Christ's parallel.

The Life of Christ is a life of such transcendency, that though many Ʋndertook to write it, Luke 1.1. yet was it fit work for none but for the Four Evangelists, who were all extraordinarily qualified (by Divine Inspiration) for that High Enterprize; and were Eye-witnesses of those great Truths, which They do distinctly yet coherently Record concerning Christ. Hereupon, though others Attempted, yet none Effected it, save these Four, who [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Took it in hand: Matthew wrote his Gospel Eight years after Christ, Mark Ten, Luke Fifteen, and John forty two. According to the com∣mon opinion from the most Antient Copies. Whoever writes the Life of our Lord Jesus, must light their Lamp at this Golden Candlestick, having these four flaming Candles all lighted by Fire from Heaven. To fetch any feigned Stories of Christ (not founded upon Gospel-Evidence) from other fabulous Authors, is, but a speaking wick∣edly

for God, and talking deceitfully for Him, Job 13.7. As my Design is to Avoid this latter, so my Desire is to Observe the former. In this Essay I shall shift off and shun the cunningly Devised Fables, (Artificially compiled and composed, not without some shew of Wisdom and Truth) such as the Romanists lying Legends abound withal: It being but a laborious loss of Time to search into such Things, whereof we can have neither Proof, nor Profit, the Gains will not pay for the Pains: And the Task about Toys can never be worthy the Toil, 1 Tim. 4.7. 2 Tim. 4.4. Tit. 1.14. and 2 Pet. 1.16. I shall therefore keep close to the more sure word, ver. 19. Scripture Authority.

N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18. above the best Lives of the choicest and chiefest of all mortal men, in many respects:

As, First, The Life which Christ lived upon Earth, was not only a Godly Life, but it was a Life without the least praevarication from the Rule. This Immaculate Lamb did lead such an Immaculate Life, that he challeng'd his most Critical Adversa∣ries to convince him of any one sin, John 8.46. &c.

Secondly, The Life of Christ, was not only a Godly Life in compleat Universal Obe∣dience to the Commands of God, but it was the very Life of God: 'Tis said of some men, that they are Alienated from the Life of God, Eph. 4.18. that is, They cannot live a Godly Life, because they do not partake of the Divine Nature, 2 Pet. 1.4. not having the Image of God Imprinted on them, nor the Life of God Imparted to them: But 'tis said expresly that Christ's Life was [God manifested in the Flesh] 1 Tim. 3.16. and that Christ is the express Image of God's Person, and the Brightness of His Glory, Heb. 1.3: The Fa∣ther and the Son are called Equals in the Greek Plural, Phil. 2.6. that is, every way Equal, in Being, Life and Operation, Christ is Alius from the Father, not aliud, yet Co-essential and Co-equal, not a secondary Inferior God, as Arrius saith.

Thirdly, That Christ led not only the Godly Life of a mere Man, but also the Godly Life of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God-Man. So he had a Duplication of a Godly-Life, both that of an Holy God, and that also of an Holy Man, and both in purity and perfection.

Fourthly, Christ lived in his Humane Nature, not only a single Temporal, Godly Life upon Earth (like that of a Godly Man) to wit, from his Birth to his Burial; but even a Double one also, to wit, from his Resurrection to his Ascension, beside that of Eternal Life (in the same Nature in Heaven.

Fifthly, Over and Above all These, may be added, That the Godly Life which Christ led upon Earth (as the Son of Man) was the light of Men, John 1.4. His Life was a Lovely and Lively Looking Glass, for all men to Dress themselves by in their Genera∣tion-Work both of Doing God's Work, and of suffering God's Will. The Life of Christ is the most perfect pattern of all True Piety, for our Practice and Imitation. We must all learn of him, Mat. 11.29. and we should walk, as he walked, 1 John 2.6.

From hence naturally ariseth this great Fundamental, and most Evangelical Divine Truth. That

[The most Sanctimonious Life of our Lord Jesus Christ is the light, the Lanthorn and Law, whereby all Men, Women, and Children ought to be Directed in all parts both of Active and Passive obedience, while they live in this lower World. They must all live as their Lord lived.]

For the further and fuller Illustration of the light Hereof, let me call in (besides those two Texts aforementioned, to wit, Mat. 11.29. and 1 John 2.6. Hereafter Amplified) other corroborating Scriptures. As,

First, It is expresly asserted by the Apostle Peter, that the life of Christ was the leav∣ing us an Example, 1 Pet. 2.21. the word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] which signifies a Copy to write after, A Samplar to work by, and the most perfect pattern to Regulate our steps in walking the good ways of God.

Secondly, The Apostle Paul affirmeth, that whom God doth foreknow, them he doth Praedestinate to be conformed to the Image of his Son, &c. Rom. 8.29. Now this Conformi∣ty to Christ is extensive; (1.) To his Holiness and Diligence in Doing his Father's work. He must be about it, Luke 2.49. and it was Meat and Drink to Him to be so employed, John 4.34. (2.) To his Humility and Patience in suffering his Father's Will, Mat. 26.39. and thus the same Apostle was Ambitious to become conformable to Christ's Death (as well as to his Life) Phil. 3.10. And, (3.) To his Happiness and Glory in Heaven as the Wages of that Double work on Earth, which also was the Top-branch of the same Apostle's Ambition, That His Body might be fashioned like the glorious body of Christ, (which is the principal Standard of Glory) Phil. 3.21. 1 Cor. 15.20, 49, &c.

Thirdly, Our Lord Jesus himself saith, That He hath given us an Example for doing as he hath done, &c. John 13.15. The Greek word is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] which signifies a point∣ing out our way to us, and therefore are we so oft bid to Follow Him, and if we be

Right Followers of Christ, we must Tread in the same Foot-steps of Christ; In so Do∣ing we shall find that his footsteps drop fatness (for us to gather up for the fatning of our Souls) Psal. 65.11. And if we be Disciples of Christ, we must learn of Him to be low∣ly and Meek, &c. Mat. 11.29. we must learn to be Holy as He was, 1 Pet. 1.15. and p••re as He, 1 John 3.3. and the same mind must be in us that was in Christ, Phil. 2.5. act as a Picture resembles a Man in outward Lineaments only, but as a Child his Father in Inward Dispositions also, for Christ is our Father, Isa. 9.6.

And thus are we bid to Preach forth the Praises, Vertues, and Graces of Christ, (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] signifies, 1 Pet. 2.9. Our Lives should be as so many Sermons upon Christ's Life, while we strive to express Him to the World in all His Imitable Excel∣lencies. Our suitable Holy practice is the bese sort of Preaching forth Christ's praise: The Image of this our Dearest Friend, should not only be Hung up in the Private Closets of our Hearts, but also in the most Conspicuous places of our Lives. This is to walk in Christ, Col. 2.6. not daring to take so much as one step out of Him who is the way, (to walk in) the Truth, (to walk with) and the Life (to walk by) John 14.6. And this is to walk as he walked (treading in and following his Holy footsteps) If we abide in him, 1 John 2.6.

In this General Discourse upon the Life of Christ, there be three things next to be Dis∣cussed, The Caution, Counsel and Comfort hereof.

First, The Caution. It may not be Imagined unnecessary to build some Battlements about this lofty structure, to secure Children and Fools from Toppling and Tumbling over. Know then that the Actions of Christ's Life are of three sorts. 1. Miraculous. 2. Moral. And 3. Mediatory. As to the First which were Miraculous, They are not set down in Scripture as Actions Imitable by us poor Mortals, for some of them were personal as of the World's Redeemer, Thus was he born of a Virgin, which we cannot be, He suffered upon the Cross for the World's Ransom, and for Sin's Expiation▪ which we cannot Do. Nor can we Rise again the third Day, as He did for our Justification, and Ascended Triumphingly into Heaven, lead Captivity Captive, &c. wherein we cannot Immitate Christ. Those and such like were our Redeemer's Personal Actions, and pecu∣liar only to him as Incommunicable to any other. There be other Actions of Christ (be∣side those Personal) which are not only Praeter-natural, but also Supernatural; As were, His Fasting Forty Days, His Giving sight to the Blind, Life to the Dead, &c. Now for any Mortal to presume an Imitation of Christ in the Former of these, is no better than Blasphemy. These were the proper Prerogatives of Christ's Person. And for any man to strive as presuming to follow Him in the Latter (which were all Miraculous) is a mere Impossibility, Christ did such works as never any Man did, Joh. 9.32. Therefore we are no where bid, to make a new World, to walk on the Sea, &c. as he did.

Secondly, Next to Christ's Miraculous, (both Personal and Supernatural) are his Mo∣ral Actions to be considered. And these we are to Imitate our Lord in, He com∣mands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness, Mat. 11.29. and to follow his very footsteps in the practick part of his Holy Life: Christ is the Head of the Church, which is the Body, Eph. 1.22, 23. Now as the Body Natural follows the Head naturally, so ought the Body Mystical to follow Christ Spiritually in all his Morals, though not in any of his Miracles; especially in those two Moral Vertues, or rather Evangelical Graces [Meekness and Lowliness] which so walk hand in hand together, as they are there call'd Christ's Yoke. The Yokes that the Flesh, the World, and the Devil lay upon Mankind are manifold, but Christ's Yoke is but one, not many. All Gospel-Duties are reducible to one single Head, Rom. 10.9. that is, to Faith which worketh by Love, Gal. 5.6. There is but one main Duty, and this is the Whole Duty of Man, Eccles. 12.13. which hath Two Objects and Two Offices: The two Objects be God and Man. The Grace of Lowliness giveth to God his Due, and the Grace of Meekness giveth also to Man his Due. And the Two Offices do concern the Debt (as the two Objects do the Due) for Lowliness gives, and Meekness forgives the Debt: Both these in conjunction make up Christ's Yoke as one, which, while it is Green (and we be unaccustomed to the Yoke, Jer. 31.18.) seems Heavy; but when this Yoke of Christ comes to be Dryed, Tryed, and Worn a while, then it proves Easie (as Christ calls it. Mat. 11.30.) and very Light, after a Man is once used a little to it, (though perhaps He cannot fadge so well with it at the first) 'tis then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth: That which maketh this Yoke of Christ easie, is, that Christ beareth up the heaviest part of it upon his own Shoulders, as He did the cross-burdensome end of his own Cross, when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus, Luke 23.26. And Christ gives his Spirit to help our Infirmities, in all those Duties which

He Himself Acted in his own Person, for our Instruction and Imitation; Hereby come we up to Delight in doing the Will of God, Psal. 40.8. This main Duty of Man is yet a Yoke, lest any should Presume, but still 'tis a light and easie Yoke, lest any should Despair. This confuteth Carnal-Gospellers on the one Hand, and the Monkish Merit-Mongers on the other hand; assuredly our Lord Jesus, by passing through all the parts of Active and Passive Obedience, hath made all Gospel duties both easie Imitable and Delectable too, now no command of God is grievous, 1 John 5.3. &c.

N. B. Thus a serious Meditation upon the Meekness of Christ, did most powerfully con∣vert the Aethiopian Eunuch, Acts 8.32, 33, &c. And we read of an Earl call'd Eleazar, who being oft overcome with Immoderate Anger, was cured of that Head-strong Pas∣sion and Inordinate Affection, by his sedulous studying upon the Patience of Christ, which consideration He never suffer'd to pass out of his meditating and musing mind, before He found his Heart transformed into his Saviour's Similitude, as Surius (who writes this Earl's Lise) tells the Story of this Passionate Prince.

Thirdly, The Actions of Christ are not only Miraculous and Moral, but also Mediatory, as Christ's Dying, Rising again, and Ascending, &c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example. So must we imitate him in his Mediatory Works by way of Similitude, This is done by Translating that to our Spiritual Life, which He did as our Mediator. That is, we must Dye to Sin, Live to Righteousness, Ascend up to God with our Desires, and Sit down at his Right Hand with our Affections.

Besides this, There is a Conformity to him in the framing of our Inward and Spiri∣tual Life, which consists not in a doing what Christ did upon the Cross, &c. but in Do∣ing the like by a certain kind of imitation. As, (1.) As Christ resign'd up himself an offering with strong Prayer and Tears, &c. so should we give up our selves to God, as a Spiritual Oblation, and as a Reasonable Sacrifice, Ps. 40.8. and Rom. 12.1.

(2.) As He bare his own Cross, &c. so ought we to bear ours, Luke 9.24. If it lays 'twixt us and our Duty.

(3.) We must be like Him in Crucifying and Mortifying the Cursed Body of Sin, as was done by the Cursed Jews to his blessed Body) Gal. 5.24.

(4.) When we have wounded it by the Sword of the Spirit, even to Death, then must we bury it as he was.

(5.) We must rise again out of the Grave of Sin to serve God in Newness of Life, so get gradually out of the Dungeon, as Jeremy did. Jer. 38.12.

(6.) We must Ascend like him into Heaven in our Desires, &c. Phil. 3.20. Col. 3.1.

Nor is it the Pattern of Christ that doth effect this only (as the Socinians say) but 'tis also the Vertue and Power of Christ's Death and Resurrection &c. that works all these Things effectually in his Called and Chosen, not as an Exemplary Cause, or as a Moral Cause by way of Meditation, but as having a Force and Power Obtained by it, and Issuing out of it, Phil. 3.10. Even the Spirit, that killeth sin, and quickens the Soul to all Holy Practice.

N. B. To know Christ aright, is a most excellent work, and the worthiest part of Heaven∣ly Wisdom Yea satisfactory and salutiferous to the Soul of Man, Isa. 53.11. Joh. 17.3. 1 Cor. 2.2. Gal. 6.14. and Phil. 3 8. This Divine knowledge consists of lively Affecti∣on, as well as of particular Application, and a Notional Consideration. 'Tis the common Rule of expounding Scripture [that works of knowledge imply Affection.] 'Tis not enough to know Christ notionally. The Devils do so, nor must we barely know Him, either as God, or as Man, or as a Jew of Judah's Tribe, or as Judge of the World, but especially as a Redeemer, and as our Redeemer by whom all God's benefits (both Temporal and Spi∣ritual) are convey'd to us, and Received by us. The Three grand benefits by Christ, Are, 1. His Merits, Price and Ransom, whereby we are Reconciled to God, &c. 2. His Vertue, or Power of His Death and Resurrection, Phil. 3.8, 10. 3. His Example. To which we should conform Simply and Absolutely without exception, not so to that of the highest Saints, who had sinful frailty as well as holy Graces, &c.

The Second Thing (after this Caution) is the Counsel God's word gives us concern∣ing this imitation of Christ. N. B. In the daily Practice of true Piety, both as to Inward and Outward Life, all Christ's Actions are for our Instruction, not All for our Imitation: we may not Imitate the Works of Christ that were Miraculous, nor such as were Per∣sonal and Proper to Him as Mediator. The Ignorance of which hath carried some Im∣postors to Counterfeit themselves to be Christ. Nor need we Indeavour to imitate Him in his Natural (therefore unblamable) Infirmities (which had weakness in them, but not Sin) we are not to strive to be Hungry, Weary, Sleepy, &c. because He was

sometimes so. But we must imitate our Lord Jesus in all his imitable Graces and Actions, both walking in Christ, Col. 2.6. and walking as Christ, 1 John 2.6. and fol∣lowing his steps, preaching forth the praises of him that call'd us out of Darkness into his mar∣velous Light, 1 Pet. 2.9, 21. And though we cannot follow him Passibus Aequis taking such long strides as he did; yet must we shew our Good-will, Mark. 14.8. Stretching and straining out our outmost, as Paul did, Phil. 3.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Reach∣ing forth his Head, Hands and whole Body (as do Runners in a Race) to lay hold on the price proposed.

Conformity to Christ and Nonconformity to the World, are both the certain commend∣able and comfortable Duties of every good Christian, Rom. 8.29. and 12.2. The First is Conformity to Christ, which may be inforced by these three Arguments.

(1.) Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature, Attended with Hunger, Weariness, and all other Infirmities, Sin only excepted, Heb. 2.17. & 4.15. & 1 Pet. 2.22. &c. How much more ought we to press after a partaking of his Divine Nature, 2 Pet. 1.4. that we may be Conformed to his Holy Image unto which we are Praedestinated, Rom. 8.29.

The (2.) Argument is, Seeing the Image of God, favour from Him and Fellowship with Him, be the Branches of Man's Antient Glory, in the State of Innocency, which the Subtle Serpent did Deceive us of in the Fall; 'Tis but rational, and requisite, that we put our selves forth to the utmost, for recovering them by Conforming them to Christ, that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam.

And the Third Reason is Where there is no Conformity to Christ, there can be no Salvation had. The Means must not be separated from the End, as Acts 27.30. Except these stay in the Ship, ye cannot be saved. So here, except we be Holy, we can never be Happy. God hath chosen us in Christ before the Foundation of the World, that we should be Holy, Eph. 1.4. and without Holiness no man can see the Lord, Heb. 12.14. Blessed are the pure in heart (and life) for They shall see God, Mat. 5.8. We must purifie our selves as Christ is pure, 1 John 3.3. And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus, for undoubtedly God gave Christ to be a Sam∣plar, as well as He Gave Him to be a Saviour. 'Tis the mistake of the Arminians to put Christ to an Arbitration, in their assigning Ninety Nine parts to Him in the work of Conversion, and the Hundred, part to Man, contrary to Col. 3.11. where Christ is call'd [All and in All.] The whole of that Divine work flows from the Free Grace of Christ, and not any part of it from the Free Will of Man, and we have no Commission to bate one Ace in that point. Yet the Errour of the Socinians is of a far grosser Brann; In their Asserting Christ to be a Pattern only, and not a Propitiation at all. They suppose Him only a Samplar for our bare Imitation, but no way a Saviour for our Sins Expiation. Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner, quite contrary to the whole, Tenure of the Holy Scriptures, and they make Christ no more than a Mere Martyr, for all the Holy Martyrs were Patterns and Samplars of Sanctity, both in their Sanctimonious Doings and Sufferings; If, Christ signify'd no more than a Samplar.

N. B. This Conformity to Christ is twofold. The First is partly in this Life. And the Second is partly in the Life to come. (1.) That in this Life we should all Learn of Him, and from His Pious Pattern All those Works of Holiness, which we find Re∣corded of Him, such as these, His Subjection to his Parents, His Loving of his Brethren, His Painfulness in his Calling, His Perseverance in Prayer, and many more of the like Nature.

We should strive what we can to Resemble Christ in his going about to do good, Acts 10.38. In his fidelity for his function, Heb. 3.1, 2. In his Diligent and Patient Obedi••nce, Heb. 12.2, 3. In his Constancy of Profession, 1 Tim. 6.13. In his Benevolence and Bene∣ficence to poor Saints, 2 Cor. 8.9. And in His love to Brethren, and forgiveness to others, Eph. 5.2. This is Conformity in the practice of Outward and Moral Duties.

The Blind Papists do Blasphemously in making a Play upon Their Good-Friday, wherein They Act over an Apish Imitation of all the personal parts of Christ's Redeem∣ing the World. And They do as Ridiculously in Imitating Christ's Real and Supernatural Miracles, by shewing their false and pretended ones. To pretend an Imitation of Christ in his Works of Redemption, is Black Blasphemy: And in his Work of Miracles is a plain Im∣possibility, but to follow him in his Works of Holiness, is both True Piety and a Mani∣fest Duty▪ We may imitate Him in his Morals, not in his Miracles; Austin saith well, Christ no where bids us learn of Him, How to crease a World, or how to Raise the Dead, &c. But how to be Meek and Lowly, and how to Love one another, &c. we must follow him in his Well Doings and in his Patient Suffering for Righteousness-sake. The

Thief on the Cross (saith Austin) was similis in Poenâ, but dissimilis in Causâ: He suffered the same Death with Christ, but not for the same Cause. N. B. This Example of Christ hath more in it than a bare Pattern, or any other Example; for it doth not only shew us what we ought to do, but 'tis also both a Remedy against many foul Vices, and a Mo∣tive to ••••••y good Duties. As 1. A serious Consideration of Christ's suffering the first and second Death for my Sin, this must make me hate my Sin, and my self for Sin, that cost Christ so dear: I am to be blamed, as well as Judas, the Jews, Pilate, &c. Zech. 12.10. 2. This Meditation is a means to breed Reformation, and a Resolation▪ to Sin no more, and not to crucifie him afresh, &c. 3. This also must make me think that all my Sorrows and Sufferings are not comparable to Christ's Agony, Bloody Sweat, &c.

The Third Considerable is, the Comfort from hence, which is twofold; 1. In our Conformity to Him here: And 2. In that hereafter: In the first, Christ hath given us such a perfect Pattern of Holiness, as the least Imperfection cannot be found in it: 'Tis comfort to a Learner to have a compleat Copy before him to write after, that in mind∣ing it duely, he may be mending his Letters daily: So may we be mending our Lives of their crookedness much more, if we were more in minding our straight Copy that Christ hath given us for our Example. It is said of Hierom, that having read the Godly Life and Christian Death of Holy Hilarion, he folded up the Book, and said, well this Holy man Hilarion shall be the Champion whom I will follow: Should we not much more say so of this Holy Child Jesus. There is the Regula Regulans, and the Regula Regulata: The Example of Saints is but the Rule Ruled, for the Example of our Savi∣our is the Rule Ruling: The Saints are call'd a Cloud of Witnesses, Heb. 12.1. That Cloud in the Wilderness had a directive Vertue in it, yet had it a Black-side as well as a Bright: So the best Saints had some soilings of Darkness, some Naevos Patrum, and Imperfections, their Frailties recorded in Scripture are Exemple Cavendi non Cadendi; their Sins are set down as Rocks in Maps, that Sailers may shun them, and not run up∣on those Rocks to suffer Shipwrack to their Ruine; such as follow the Dark-side of this Cloud of Witnesses, are Egyptians, and are drowned in the bottomless Pit: But such as follow the Light side thereof are Israelites, and pass over to the Heavenly Canaan▪ The Apostle Paul proposes Himself a Pattern, 1 Thess. 1.6. 1 Cor. 10.33. yet with this Restriction, that we should follow him no farther than he followed Christ, 1 Cor. 11.1. not one Inch farther than Christ's perfect Pattern.

In thus Conforming to Christ here, this brings us to our being conformed to Christ hereafter, which is the second Branch of Comfort: If like him in this Life, we shall be like him in that to come: Our Bodies shall be made like unto his Glorious Body, which is the Standard, Phil. 3.21. more glorious than was the Body of Adam in Innocency, the Glory of that second Temple shall exceed the Glory of the first. So there shall be no need of Adam's Mourning as the Jews did, Ezra 3.12. then shall we live and reign with Christ: But it shall not be so by a conforming to the World, (which is the second Branch, to wit, Nonconformity to the World) For we are bid, be transformed from that into Christ's Image, be Holy with him here, and then Happy with him hereafter.

CHAP. II.

HAving dispatched the General Account of Christ's Life, as it was the Light of Men, shewing how we should be conformed to his Image, John 1.4. and Rom. 8.20. Now I come to give a particular Account of his Life, shewing how Christ was conformed to Man's Image, even from his Conception to his Ascension: All the steps that he took in this lower World, as He was the Son of Man.

The first step Christ took upon Earth was His Conception in the Womb of the Virgin, which the Apostle affirmeth [Without Controversie, a mighty Mystery] 1 Tim. 3.16. Though the Morals concerning Chris's Meekness, Humility, Holiness, &c. be plain and obvious to the mind of Man, as are all the Moral Duties contained in the two Tables of the Law of Moses: Yet the Intellectuals concerning Christ's Conceptions, are truly call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] hard to be understood, which some wrest to their own Destruction, 2 Pet. 3.16. by thrusting their dead and putrified Fancies into the bosom of the Scripture, as of a Mo∣ther thereof, like the Harlot, 1 Kings 3.19, 20. N. B. Oh would to God, there were no Strife, no Contention in the Church (but about this grand Point) which of us can be most conformable to Christ's Image in ways of Holiness, and who can come up highest and nighest

to him in Imitation of his Morals and which of us can be the best Writer after that per∣fect Pattern in pious Practices. We may justly judge it the shame of Mankind, that so many can imitate the Voices of Birds, &c. Yet so few do imitate the Vertues of Christ: But as to those profound Points (call'd profundum sine Fundo, a depth without a Bot∣tom, Rom. 11.33.) and unsearchable Counsels about Christ's Conception, &c. We can better Admire, than Determine: Pruritus disputandi destruit ecclesiam: An Itch in search∣ing unsearchable Mysteries brings both the Scratch, and the Smart into the Church, saith the Antient Father. N.B. 'Tis said, The Spirit of God moved upon the Waters, Gen. 1.2. but sure I am, it is no other than the Spirit of the Devil, that moves so much upon the Waters of Strife, where Men dare be but Circumstantial in Substantials, yet seem so Substantial in Circumstantiali, which concern not the matter of Salvati∣on: Some abstruse Points overcome our Intellectuals, and we cannot subdue them to our understandings: Eorum quae scirc nec datur, nec fas est, docta est Ignorantia: Sci∣entiae appetentia, est insania species: 'tis a learned Ignorance, not to know, what we may not know, 'tis a sort of Madness to search them, saith Austin: It belongs not to us to know secret things, but such as are revealed only: 'Tis madness to desire more, and 'tis equally as ridiculous as for an Eagle to desire to Swim, or an Elephant to Fly, whereas God hath not given to either of them any such Appetite: Such Curiosity in Man is from the Devil.

For a more manifest understanding of the History and Mystery of Christ's Conception, ••i•• necessary to know, as previous thereunto, the twofold Estate of Christ. 1. His Estate of Humiliation. 2. His Estate of Exaltation: The first of these is the matter of our present Discourse.

In his Estate of Humiliation, there were divers Degrees or Steps, like a King com∣ing down from his Throne, descendeth step by step, till he cometh to the last and lowest Step: So the Son of God did gradually descend from his Royal Throne, from that Glory which he had with the Father before the World was founded, John 17.5. and did abase himself to take upon him the Nature of Man, so passed He lower and lower to his dying Day, Phil. 2, 6, 7, 8. Emptying himself (as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies) all along by passing through many little Deaths all his Life long, till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross, his Soul also being heavy to Death, Matth. 26.38. which plainly demonstrates, that Christ at his Concep∣tion, took not only a part but the whole Nature of Man upon him, both a Body and a Soul: He took a Body of Flesh, whereby He reconciled us, Col. 1.21, 22. even his own Body, 1 Pet. 2.24. As without Controversie He had a Body, so 'tis most certain He had a Soul too, even the whole Nature of Man: Hence the Fathers (Irenaeus, Arbana∣fius, &c.) argue excellently against the Sophistical Disputers of their Days, that had Christ but taken upon him only one Part of the Nature of Man, it had been impossi∣ble for Him to be our Redeemer; then had he Redeemed one Part of Man, only with that Part which He assumed: He had therefore a Body to redeem our Bodies, and a Soul to re∣deem our Souls, so the whole Nature of Man comes to be redeemed by Christ, who took the whole Nature in his Inparnation. Yea, 'tis expresly said, that God sent his Son in the likeness of sinful Flesh, &c. Rom. 8.3. Omne simile non est idem; Every like is not the same, saith the Philosopher. Christ indeed took not only Man's whole Nature, but also the In∣firmites thereof, which are of two sorts. 1. Those that are sinful: These Christ took not, for no Sin was in Him, 1 Pet. 2.22. He knew no Sin, 2 Cor 5.21. with a practi∣cal Knowledge, though with an Intellectual, He knew it, else He could not have reprov'd it: The Sanctity of Christ's Nature did exclude all sinful Infirmities, just as hot Coals swallow up the Water that is drop'd upon them. But 2. There be other Infirmities of our Nature, call'd Paenal, which are unblameable Passions, and void of Sin, such as, to be Hungry, Thirsty, Weary, &c. These are universal to all the Children of Adam: There be also such Infirmities (beside these common and universal) which are only Per∣sonal, as to have divers Diseases, which arise from particular procuring Causes; these properly Christ took not on him, for He assumed not any Man's Person, but the Nature of Man; yet by way of Proportion, Christ is said to take our Infirmities and to bear our Sicknesses, Matth. 8.17. as he bare our Sins, 1 Pet. 2.24. so by Participation, he bare our Sicknesses, for we may thank the former for the latter, Rev. 2.22. Jezebel's Bed of Security in Sin, soon brought her to a Bed of Sickness; Asa laies God's Prophet by the heels: And God soon after laies Asa by the heels, diseasing him in his Feet, 2 Chron. 16.10, 12. Sin is an universal Sickness, as well as the proper Cause of it's kinds, John 5.14. 1 Cor. 11.30, &c.

The Reasons why Christ took upon him, not only our Nature, but also these Frail∣ties of our Nature (which yet in him were sinless Infirmities) are Four.

First, for satisfaction sake, that he might satisfie for our sins: He that must sa••••••e for them, must undergo the whole punishment of them in the way of expiation; hen•••• the Prophet saith, He bore our griefs carry'd our sorrows, was wounded for our Transgr••••∣sions, bruised for our Iniquities, and became surety for our sins, &c. Isa. 53, 4, 5, 6, 〈◊〉〈◊〉 Dan. 9.24, 26. So that it may as well be said (in sano sensu) that Christ laid down to be sick for us, as to dye for us, seeing all his sorrows were not at all for himself 〈◊〉〈◊〉 just one) but wholly and solely for our sakes who are Sinners.

Secondly, To strengthen Faith in the Incarnation, that we might know he was a very Man, because he had the common weaknesses of Mankind, as eating, sleeping, and such like; whereas had not he been subject to all our frailties, we might have doubted whether he had been Man or no, but this helps out belief, &c.

Thirdly, For our Example, that as he was subject to Hunger, Thirst, Cold, and Nakedness, so we should be contented with the like also when called thereunto, as our Pattern did, as above.

Fourthly, But the grand Reason in Scripture is rendred, for his assuming our Infirmities, that he might be more compassionate towards us, Hebr 2.17. He was made like to us 〈◊〉〈◊〉 things, that he might be the more merciful, &c. A Man Visiting the Sick (who himself hath had experience of the same Disease) will be more compassionate and pittiful than twenty others. This therefore makes us come with more confidence to Christ, be∣cause he hath been touched with our frailties, saith the same Apostle, Heb. 4.15, 16. As he that hath been poor, or troubled with Tooth-ach, will shew the most pity to those that are so: Thus Christ is both apt and able to succour and save us, Heb. 2.18. and 5.7. and 7.25. Jude v. 24.

Concerning the Conception of Christ, which was the first step of his state of Humilia∣tion, when the fulness of time came, that the Divine Nature of the Second Person (as it were) step'd out of Heaven to assume Humane Nature and its frailties upon Earth ac∣cording to the Covenant betwixt the Father and the Son, &c. There be Three Grand Inquiries exceeding Cosiderable here, about the manner of Christ's Incarnation, and ta∣king our Flesh upon him.

First, Of what Matter Christ was Conceived▪

Secondly, By what Power this Conception was compleated? and

Thirdly, What strange Commotions there were about his Conception?

The Answer to the first is this, That the Matter Christ was Conceived of (1.) Negatively, First, He was not made of nothing, as the World was at the Crea∣tion: Secondly, Nor was he raised out of the dead earth, as Adam was; nor Thirdly, Did he bring his Flesh with him out of Heaven, as some fondly imagine: But (2.) Possi∣tively, He was Conceived of the living flesh of the holy Virgin, Gal. 4.4. when fulness of time was come, God (who doth all things, pondere, mensurâ, & numero, as Plato saith, in weight, measure, and number: Therefore as he never comes too soon, so nor doth he ever stay too long, but times his mercies in the best season, Isa. 30.18.) then he sent forth his Son (even out of his own bosom, Joh. 1.18. loe how he loved us, Joh. 11.36.) to be made of a Woman, that is, of the sanctified substance of the holy Virgin. N. B. Note this, (against the Marcionites and others that do deny it) and made under the Law, &c. With this Apostle concurs the Angel of God, saying to the Virgin [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hail thou highly favoured, &c. Luke 1.28. loe thou shalt conceive in thy Womb the Holy Child Jesus, ver. 30, 31. The Son of the Highest, ver. 32. And though thou know not: a Man, yet the Holy Ghost shall come upon thee, and the power of the most High shall over∣shadow thee (as once he did the confused Chaos in the World's Creation, hovering over it, and hatching out the Creature as the Hen doth the Chickens) therefore that Holy thing which shall be born of thee, (that is, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek word implys, of thy Flesh and Substance) shall be called the Son of God, ver. 34, 35. Some Heterodox Men hold, that Christ brought his Flesh from Heaven, and that he passed through the Vir∣gin's Womb, as Water passeth through a Conduit-pipe: But the Orthodox believe from those two Scripture Testimonies, &c. That the matter whereof Christ was conceived, was the Flesh of the Virgin, because also, had he taken other Foreign Flesh, or brought it from Heaven, this would have made him an unmeet Redeemer; for by the order of Divine Justice, the same nature that sinned, must suffer for sin: As it was Man that had sinned, so it must be Man that must be punished; therefore took Christ the Flesh of a Woman, &c.

The Second Inquiry is, by what Power Christ was Conceived?

Answer (1.) Negatively, It was not done by the power of Nature, for all that are conceived by ordinary generation, are sinful; who can bring (saith Job) a clean thing out of an unclean, Job 14.4. As if he had said, 'tis the common lot of all Mankind, proceeding from sinful Parents, to be unclean, and unavoidably infected with Origi∣nal Corruption: And Jesus himself confirms that of Job, saying [that which is born of the flesh is flesh,] Joh. 3.6. corruptus corruptum, faln Adam begat a Son after his own faln Image, Gen. 5.3. by this one Man sin entred upon all, Rom. 5.12. so that by nature all are Children of wrath, Eph. 2.3. whole man is in evil, and whole evil is in man: The first man defiled nature, and ever since nature hath defiled every Man: Hence David candidly confesseth [that he was conceived in Sin, and shapen in Iniquity,] Psal. 51.5. He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed.

Answer (2.) Possitively, Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost, so saith Luke afore quoted, Luke 1.35. And Matthew makes forth the same great truth saying [that (Holy thing) conceived in Mary, is of the Holy Ghost] Matth. 1.20. as the efficient, not as the material cause; the power of nature could never have brought forth such a pure Redeemer, no more than a Tree can by nature bring forth a Chair of State; though it should grow a thousand years, yet it could not grow of it self into the form of a Royal Throne, this fashion it must receive from a Skilfull Artist, though the substance of such a Seat be in it. So though Christ were in the loins of Adam. yet Nature could never be able to bring forth Christ; no, this could only be effected by the power of the Holy Ghost. The Virtus formatrix, or formative faculty (which the Virgin had not) is ascribed to this power, wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin, sanctified miraculously, and without Man's help. Thus Christ is said to be conceived of the Holy Ghost three ways;

First, The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made, severing and purifying it from sin and corruption, as the Cunning Artificer draws dross from the Gold, &c.

Secondly, The Holy Ghost did frame and fashion that part of the Virgin's Flesh (so purified, so sanctified) and made it a fit House or Temple for his Godhead to dwell in: Therefore is He call'd [that Holy thing] Luke 1.35. and that Holy of Holys, where∣in the Godhead dwelt bodily, Col. 2.9. that is Personally.

Thirdly, He did Unite the Humane Nature to the Divine, so made one person of both, so He is call'd the Son of God, very often in the holy Scripture.

N. B. The Mystery of this History is manifold, As First the Abstruse profound Speculations hereupon, which the Learned, both Antient and Modern, have collected hence.

(1.) Augustin saith though Christ be call'd (by the Angel) the Son of God, yet was He not the Son of the Holy Ghost, as He was the Son of the Holy Virgin, for He was not Conceived of Him; as he was of Her. He was Conceived of Her, as of a Mother, not of the Holy Ghost as of a Father, lest there should seem to be Two Fathers in the Holy Trinity: We must not say (saith He) that the Holy Ghost was born of the Dove (in whose shape He appeared, Mat. 3.16.) As Christ was of the Woman, because the Spirit came not down to Redeem the Doves (as Christ did to Redeem Mankind born of a Woman) but to signifie unto us by that significant form all Spiritual Innocency, Ami∣cableness and Love to little Ones, found in those that have the Spirit.

(2.) Another Curious Notion of the Learned is, that Christ was call'd Shilo, Gen. 49.10. because that Hebrew Name signifies a Secondine, which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb, Hence Christ was call'd Shilo, as He was the Son of Mary's Secondines, ut ostenderet Christum de Matre abs{que} patre Nasciturum, to shew that the Blessed Virgin's Secondines alone, brought him forth with∣out the help of Man: Hence is He said to be without Father, as Man, and without Mo∣ther, as God, Heb. 7.3.

The (3.) Is That this Precious Pearl (as Christ is call'd, Mat. 13.45, 46.) Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus: As Pearls are made up of Dew in a Shell∣fish; so Christ was Conceived of the Spirit's Dew, in the Virgin's Womb: Besides Da∣niel tells us, that this precious Little Stone, was not Digg'd out of the Bowels of the Earth, but was cut out of the Mountains of Heaven, a most curious piece and a Cut of the Art of Heaven, even the overshadowings of the Holy-Ghost, and All this with∣out hands, Dan. 2.34, and 45. or any Humane Helps.

The (4.) Is, That Christ is not call'd the Son of God in respect of his Humane Na∣ture, for then there would be in the Person of Christ two Sons, One of the Father, and Another of the Holy Ghost. Christ was Conceived of the Holy Ghost, non 〈◊〉〈◊〉 matically but Operatively, yet so Secretly and Mystically, as the Virgin her self 〈◊〉〈◊〉 not How. Luke 1.34.

The (5) is, That as no Mother know's the manner of her Natural Conception, so much les•• can me••o Flesh and Blood conceive Aright of the wonderful Conception of Christ, Psal. 139.14, 15. & Eph. 4.9. 'tis high presumption for us to search into so deep a mystery. The Union of Three Persons into One Nature in the Trinity, and the Union of two Natures into one Person in Christ's Incarnation, are Deep Wells, and (as she said; John 4.11.) we want wherewith to draw, 'Tis a Great Mystery, 1 Tim. 3.16.

But to let pass those Nicer Notions, yet Solid Speculations of the Learned (whereof many more might be mentioned by me, If they did not more Appertain to Acade∣mick Schools than to an Evangelical Pulpit) I come now to more Practical Points, and to Declare that Mystery of Godliness, which is couched and comprehended in the History of Christ's Conception.

As First, Lo here, How low did our Lord stoop in his first step of his State of Humiliation. N. B. Christ stoop'd thus low to begin at the far end of Sin, which begins at our Con∣ception. The Seond Adam was not made a perfect man at the first, as the First Adam was. Christ Condescended so low, as was

(1.) The Distance betwixt His Father's Bosom, John 1.18. and the Foundation Stone, Isa. 28.16. which is always First laid, and laid always lowest, yea sometimes (in some Stately Structures) is laid by some Royal Hand: Sure I am, This sure Foun∣dation-stone was laid by a Royal Hand, even by the Almighty Hand of the King of Kings [I have laid it▪ saith the Lord.] And He laid it Low (fundamenta latent) yea as low as Hell in his Agony and Susserings, &c. Oh how this Foundation-stone did sweat (as the common ones commonly do against a Storm) even [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Grumos sanguinis, Clods of Blood before the storm of his Passion, Luke 22.44. And this foundation-stone was first laid, both before The Foundation of the World in the Eternal Purpose of God, Eph. 1.4. & 3.11. 1 Pet. 1.20. Tit. 1.2. Rev. 13.8. and 17.8. And at the Foundation of the World too in the Evangelical Promise of God, Gen. 3.15. Christ is the first born of every new Creature, Col. 1.15. and before all things, ver. 17. moreover this Foundation-Stone, that it might the better bear up the weight of the whole Fabrick, (according as the nature of the place and the matter do require) is both broader and stronger than the rest of the Building, both by the grace of Union, and by the grace of Un∣ction: Christ was the Broader by the Hypostatical Ʋnion of his two Natures, and by the Extraordinary Ʋnction wherewith he was Anointed above all his Fellows, Psal. 45.7. Receiving the Spirit without measure, Joh. 3.34. And he was the stronger by both those ways of Ʋnion and of Ʋnction, as having a Divine Nature, as well as an Humane, and the former to corroborate the latter. Thus Nature provides deepest Roots for tallest Cedars: quantùm vertice, tantùm radice, the higher the Tree or Structure, the deeper is the root or foundation: Austin saith, rebus ad ima tendentibus in i••o ponitur funda∣mentum, &c. An House's Foundation is laid low, because by its own weight it pres∣seth downward, but there it is staid in its place hereby from sinking lower. So not can the Church sink lower than Christ, who is our Eliakim, on whom all Vessels of grace (great and small) hang firmly, Isa. 22.24.

(2.) Christ stooped so low herein as is the distance betwixt the Sate of Innocency, and the faln State. Here was stooping upon stooping: In the former Christ abased himself more, than if a King (for the good of his Subjects) should be content to be∣come a Toad. This were a great Abasement, but behold that was a greater in Christ; for the Philosopher could say [there is no proportion betwixt a finite and an infinite Being] greater is the disproportion betwixt the Son of God, and the Son of Man, than betwixt the most Glorious King, and the most contemptible Creature in the World: God is the Maker of them both, Prov. 22.2. and all Creatures are not only made by the same hand, but also of the same matter, the King and the Toad are both made up of Earth, and when they dye, both are turned into Earth again; yea into such Earth as cannot be distinguished the one from the other. But in this latter here is still a lower stoop: That Christ should assume the faln Nature of Man: It was Solomon's Wonder [But will God dwell on the Earth, behold the Heaven of Heavens cannot contain thee, &c.] 1 Kin. 8.27. How much less this Temple though made so glorious as Hands of Mortals could make it. That was wonderful Condescension; yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple: The State of Man's Innocency was like

the Temple in its. Glory, then all Creatures did Him Homage, Had the Son of God taken that first State of Adam upon him (though that had been much) yet this is more to take the Faln State upon him, when Man's Nature was faln into Disgrace with God his Maker, and was bound over to the Devil by his Treasonable Disobedience. While a Nobleman keeps the King's favour and his own Splendour and Grandeur, 'tis no Disgrace for his Men to wear his Livery, as it is when He is Proclaimed Traitor. And this was Christ's Case of Condescension, to take the Nature of Man, when faln into Disgrace with God, &c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature, nor to call Sinful Mortals his Brethren, Heb. 2.11. Taking not only the Substance of our Flesh, and all the properties of our Bodies, and all the fa∣culties of our Souls, but also the Unblameable Infirmities of our Nature, as to be Hungry, Thirsty, Weary, (as before) yea to grow in Stature, and to Increase in Wisdom and Knowledge, &c. Luke 2.52. Christ took our Miserable, not our Culpable Infirmi∣ties upon him: and Christ did not grow in the Knowledge of Vision, or in that In∣fused (this belongs to Saints on Earth, as That to the Glorified in Heaven) both those Christ had in perfection from the first, but in Natural, Acquired, and Experimental Know∣ledge only, such as to be Angry and Grieved, Mark. 3.5 & 6.6. and to be Ignorant of some things, Mark 13.32. Mat. 24.36. The Son knew not the last day but from the Father, This was Ignorantia morae privations, non pravae Dispositionis. Notewel. If Christ thus humbled Himself that he might Suffer for us both in Soul and Body, &c. How should we be content to be Humbled even to a Nothingness for His Glory, and the Churche's Good? and how should we be content to be Humbled One for Another? The same Mind that was in Christ should be in us, Phil. 2.5, 6, 7. and we should wash one another's Feet as He gave an Example, John 13.14, 15. 'Tis a shame for Man to be so-Proud where God hath been so Humble, &c.

Notewel, Secondly, As Christ was Conceived in the Womb of the Virgin, so must He be Conceived in the Heart of a Christian, Gal. 4.19. Paul had a Travelling Spirit, till Christ were formed in them: This he did promote by two Means. (1.) By casting the Seed of the Word into their Souls, which being Hid in the Heart, Psal. 119.11. and Well Watered there by the Ordinances, will Through Grace breed Christ. (2.) He presseth them to min ••his word with Faith, Heb. 4.2. otherwise It will be as a Miscarrying Womb; No sooner did Mary Believe what the Angel had told her, but she straight way Conceived Christ, Luke 1.35, 38. So Faith is a necessa∣ry Ingredient for Conceiving Christ Spiritually, for Christ dwells in our Hearts by Faith, Eph. 3.17. All which we may know by the ••abe's Motion as in the Womb. And without this we can have no comfort in the Literal, unless we can feel the stirrings of the Spiritual Conception also. The Antients say, That Mary carry'd Christ [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in her Heart, as well as [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in her Arms.

Notewel, Thirdly, As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature, but by the Overshadowings of the Spirit of Grace. As the Watry Cloud Overshadows a Fleece of Wool, and the Rain thereof soaks and sinks into it insen∣sibly, so did the Spirit into the Virgin's Womb, and so sometimes into our Hearts. Many may abound with the Power of Nature, and be indued with all Natural Excel∣lencies, yet not have Christ Conceived or formed in their Hearts: This cannot be till the Power of the Holy Ghost come upon us, (which the Wisest Sages, and the greatest Lu∣minaries of the Heathen World were strangers to, 1 Cor. 2.8. Eph. 4.18.) No man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. There can be no fiducial Assent of the Heart to own Christ as our Lord, but by the Spirit.

Notewel, Fourthly. As Christ was Conceived by the Holy Ghost, that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together, that none could take Man's Nature, but He must take his Sin too, till the second Adam came to part these two by his Supernatural Conception. So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit, shall feel this parting Power of Christ, who was the first from Adam that purify'd Man's Nature and parted it from Sin. Thus it was in Regenerated Paul [The good He would do, He did not, The evil He would not Do, He Did,] Rom. 7.19, Sin was one thing in him, and Nature (Imported in the word I) was another, would to God we may All have this parting power of Christ, to say as the Apostle ['tis no more I, but Sin that Dwells in me,] that though we keep the Nature of Man, yet Sin may be parted from us: As a spark of Fire may but up Towns and Cities, &c. So this Spirit of Burning can consume a World of Corruption in us.

Notewel. The Fifth Mystery arises from the Third Particular, to wit, The Com∣motion

at Christ's Conception [Joseph cannot sleep, Mary must be put away, and the Angel must come to quiet all, &c.] Mat. 1.19, 20. Thus there is much ado when Christ is con∣ceived in any Christian Heart, such a one presently becomes a Table-Talk, A Song of the Drunkards, Psal. 69.12. Men say, He is Mad or (at least) Melancholy, Acts 2.13, 15. & Mark 3.21. Oh what a Rout is made about it, and nothing but an Angel from Heaven can hush all, not only without in the World, but also within in the Christian's own Conscience, &c.

CHAP. III.

AFter Christ's Conception followeth his Birth to be Discussed, wherein consider five Particulars. (1.) The Person of whom he was Born. (2.) The Time When. (3.) The Place Where. (4.) The Manner How. (5.) The Manifestation of it. First of the First.

First, The Person of whom He was Born. Wherein two Branches be observable (1.) He was Born of a Virgin. (2.) Of the Virgin Mary, Mat. 1.23. 1. Of a Virgin for three reasons. 1. That he might be freed from the Guilt of Sin which comes by the course of Nature: All have sinned in Adam, Rom. 5.12. who proceed from his Loins by ordinary Procreation, Though Christ was, as a Man, in Adam, yet not sim∣ply so, as other Men Are both from Adam and by Adam. He was from him in his Humane Nature, but not by him as a Procreant Cause by Ordinary Generation. Therefore was he Born of a Virgin, not in the common course of Nature, that the purity of his Conception and Birth, might sanctifie the Impurity of Ours. Christ Be∣gan at the farther end of Man's Sin (the first Tincture whereof is, when Conceived and Brought Forth, both in Iniquity, Psal. 51.5.) That he might be our Compleat Saviour. The 2d Reason is, To Fulfil the Prophecies of Him, Isa. 7.14. Gen. 3.15. A Virgin shall bring forth Immanuel, and the Seed of the Woman (Born without the Seed of Man) shall be the Breaker of the Serpent's Head, and by this Signal and Singular Sign he was known to be the Saviour of the World. The 3d Reason is, That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life: Yea much more than at the strange Births of Isaac, Jacob, Moses, Samuel, Samson and John Baptist. The World did wonder a little at it, Luke 2.18. 'Tis a wonder that they wondred no more, that Christ should be Born of a Woman without Man, whereas All the World won∣ders after the Beast, Rev. 13.3. and not at this, that the Son of God became the Son of Man to make us (Sons of Men) to be the Sons of God. Learn hence a fourfold Mystery. (1.) What is Impossible with Man, is yet possible with God, Mat. 19.26. That a Virgin should bear a Son, is Impossible by the Power of Nature, yet Possible by the Power of God. 'Twas Impossible in Nature that Sarah (when her Womb was Old and Cold) should bear a Son, yet was it possible with God: for nothing that is Possible or Ho∣nourable is too hard for his Power Omnipotent, Gen. 18.12, 14. Rom. 4.19, 20. When Moses smote the Flinty Rock, Numb. 20.10. 'twas more possible in Nature to fetch Fire out of it than Water, yet was Water not Fire fetch'd from it by the Almighty Power of God. The Unbelieving Lord said, God's plenty promised by the Prophet, could not possibly be performed though the Windows of Heaven were opened, 2 Kin. 7.1, 2. With Nicodemus we oft say, How can these things be? John 3.9. Can God prepare a Table, &c. Ps. 78.19. Can this Corruption be mortified? Can this Temptation be Resisted? Can this Sin be Remitted? Can our bodies be Raised? Can Christ's Cause be revived? Thus do we Err, not knowing the Scriptures, nor the Power of God, Mat. 22.29. Remember to rest your Souls upon the Power of God in his Promises, as Dan. 3.17. and Mat. 3.9. & 8.2. & 26.53. &c. He can make a Virgin bear a Son, &c. He can, what we cannot.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

The Heathen Poet Linus could say, All things are easie with God, and nothing is Im∣possible. Notewel. Were we but Virgins, Cant. 1.3. Rev. 14.4. Christ and his Cause may be born again of, in, and among us. There is nothing Impossible with God, &c.

N.B. The Second Mystery is, As there must be a Spiritual Conception of Christ in the Conscience of a Christian (ut suprâ) so there should necessarily follow a Spiritual or My∣stical Birth of Christ: He must be born of us, as well as conceived in us, and both these are best effected in and by a Virgin Heart, that is renewed so as to love Christ with an

Holy, Chast, Virgin-love (as more of that after) alas there be many that seem to have Conceptions of Christ, but they prove meer Embryo's, Moles, false Conceptions, that be∣come bare Abortives and never see the Sun: Many have good Motions and good De∣sires kindled in their Consciences by some strong Convictions, yet these come to be quenched, either by withdrawing of Fuel (a neglect of Ordinances) or by pouring on Water, in falling into soul Courses; so Christ, that seem'd to be conceived in the Heart, comes not on to be born and brought forth into the Life, they cannot say ['Tis not I that live, but Jesus Christ that liveth in me, &c. Gal. 2.20. How many fair Buds of good Desires are blasted, and never Blossom into the flower of good Resolutions, much less into the Fruit of good Actions: Some seeming Palpitations or Pantings of Heart after good, some Inquietations of Spirit, and unsatisfiableness of Soul are oft stifled by Men, who should not quench the Spirit, 1 Thess. 5.19. but be careful to add fuel to that Ho∣ly Fire, Lev. 6.12, 13. and 24.2, 3. The neglect of this Duty should be confessed, 2 Chron. 29.6, 7. and we ought to blow up those sparks of the Spirit of Burning (Isa. 4.4.) into a Flame, 2 Tim. 1.6. that our Lives may shine in a dark World, Matth. 5.16. Phil. 2.15. 1 Pet. 2.12. If we have but the sparks of true Grace, and we be but smoaking Flax, Christ will not smother or quench it, Matth. 12.20. God forbid we should do it our selves. Therefore should we be like the Woman greatly wondred at, which Travelled and was in great pain to be delivered, &c. Rev. 12.1, 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions.

N. B. The Third Mystery is, This can be done in none but in a Virgin-Heart (as was before intimated) effectually: Christ was born of a Virgin: And 'tis the Virgins that love Christ, Can. 1.3. that have a spiritual Chastity, and are not defiled with the Corrup∣tions that are in the World through Lust: 2 Pet. 2.20. These follow the Lamb, whithersoever he goeth, Rev. 14.4. and these are they that bear and bring forth Christ (first conceived Mysti∣cally in their Hearts) into the most conspicuous Parts of their Lives and Actions: The Life that they now live in the Flesh, they live by the Faith of the Son of God; Gal. 2.20. they are Redeemed for Royal Ʋse: The Hebrew Word [Gnalamoth] for Virgins, signifies God's hidden ones, for so they are called, Psalm 83.3. Their Life is hid in Christ, Col. 3.3. Would to God such Virgins were without number, now Cant. 6.8.

N. B. Note well, The Fourth Mystery is, As Christ-lay nine Months in his Mother's Womb, not Idle but eating out the Core of Corruption, which cleaves to our Natures, and then was borne So we under the Spirit of Bondage are prepared for the New-Birth, she first received of the Holy Ghost, before she conceived and brought forth Christ: So must we do, &c.

The Second Branch is, The Person of whom Christ was born, was (as a Virgin in Ge∣neral, so) the Virgin Mary in Particular: Concerning whom there is a double History and Mystery, respecting; 1. Her Stock. And 2. Her State: She was one of a very high Stock and Pedigree, yet one of a very low State and Condition.

First, The Mother of our Lord was nobly descended, therefore is Christ call'd the Son of David, Matth. 1.1. and 9.27. and Luke 20.41. So was Joseph (his Reputed or Foster-Father) of David's Lineage also, Matthew shews the latter, and Luke the for∣mer: Matthew calls Christ the Son of David, and of Abraham, Matth. 1.1, 2. because these two had the Promise of Christ's proceeding from their Loins: This was for the Comfort of the Jews that God had made his Promise good to Abraham, whom they call'd their Father: And Luke derives Christ from Adam, Luke 3.23, 38. for the Comfort of the Gentiles who were of Adam, though not of Abraham: These were convincing and undeniable Testimonies, that Christ was the true Messiah, and the Sa∣viour of the World, This we must believe, and (with blind Bartimaeus) cry out [Jesus, Thou Son of David, have Mercy on me] Mark 10.46. so strong was his Faith, that it did not only break through, but also increased by all rebuking Contradictions [He cry∣ed a great deal the more] ver. 48. Notewel, True Faith works its way (as the Sun doth) through all Obstructions: Yea and when he heard, that the Master call'd him (as he doth us daily) he cast away his Garments, ver. 50. (though but a Beggar, so knew not where to get another Coat) in this Case, he stood not upon the loss of his Coat, but for Joy of his being called, cast it from him that he might hasten to his Redeemer: Oh that we could cast away our rotten Rags of Sin, Heb. 12.1. and that filthy Garment also of our own Righteousness, Isa. 64.6. let Christ tread upon it, Matth. 21.8. Leave thy Water∣pots and all, John 4.28. All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man, when mighty Monarch's are pass'd over in silence; they, if not utterly forgotten, lay shrouded up in the Sheet of Shame, &c.

Secondly, Though Mary was of a most noble stock (of David's Royal Race) yet lived she but in an ignoble State (as the World deemeth) being but a poor Maid, and match∣ed

to a common Carpenter: Yea at her Purification (though she was rather sa〈7 letters〉〈7 letters〉 (or perfumed) than polluted by bearing Christ) this blessed Virgin was not Rich enough to bring a Lamb (according to the Law, Lev. 12.8.) but brought a pair of Turtles only Luke 2.24. Note well, None ought to be contemned by others, or disconsolate in themselves, because of want, when the Mother of our Lord was no wealthy Queen, but a poor Virgin not worth a Lamb: As this cuts the Coxcombs of such as vaunt of their vain Gentility: So it Comforts poor Christians, who may be more happy in Russet than in Tissue, in Raggs than in Robes; S••ysna, the poorest was the purest Church; I know thy Poverty (saith Christ) but that is nothing, Thou art Rich, Rev. 2.9.

N. B. Note well, Mary Anagram Army; How well her Name an Army represents In whom the Lord of Hosts did pitch his Tents. Herbert.

All the Daughters of Jacob desired Marriage and offspring, especially now to bring forth the Messiah: Mary must be espoused to a just Man to provide things honest in the sight of all Men, Phil. 4.8. to secure her Reputation of Innocency about her great Bel∣ly: We must shun all appearance of Evil. 1. Thess. 5.22. especially, that the Devil might not know when Christ was born, well knowing that He must be born of a Virgin, from Isa. 7.14. saith Ignatius. No sooner did she submit to God's Will, saying, Behold thy Handmaid, &c. Luke 1.33. but she conceived; so then are we most capable of Coe∣lestial Incomes, when we yield to God in a Promise.

The second Head to be handled is the Time when Christ was born: This is express'd in Scripture by, 1. General, 2. By particular Terms.

First, The General, we find, Gal. 4.4, 5. When fulness of Time was come, &c. that is, when the season (appointed by the Father for accomplishing his Promise of sending forth his Son, ver. 2.) appeared, then Christ appeared also: Three Grand Remarks are here comprehended.

N. B. Note well, 1. There is a fulness of Time for the accomplishment of all God's Promises.

2. This fulness of Time, as it hath brought forth already the grand Promise of the Old Te∣stament (to wit, of sending his Son) and that of the New (to wit, of sending his Spirit) so it is still a coming to bring forth, the Promises of the latter Day, not yet accomplished.

3. When the fulness of Time is come for accomplishing other Promises not yet accomplish∣ed: Then shall all God's Promises infallibly have their full accomplishment.

From these three Corollaries various Inferences do arise. As

1. A Word of Caution, that God Times all things wisely, He does all things well, Mark 7.37. This great Truth that Divine Philosopher in the Heathen World, Plato was not Ignorant of, who could affirm as before, that the great God wrought all his Works [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by Geometrical Rules, that is in Number, Weight and Measure. As God never comes too soon, so He never stays too long in his way, either of Mercy or Judge∣ment: Every thing is beautiful in its season, saith Solomon, Eccles. 3.11. Zachary must be Dumb till the Day the thing promised was performed, Luke 1.20, and 62. Christ was born in due Time as ('tis said) He died in due Time, Rom. 5.6. and He will come again to save us (though ungodly) in due Time too, v. 8, 9. Deut. 32.35, 36. 1 Pet. 5.6. and we shall reap in due season, if we faint not, Gal. 6.9.

2. This is a Word of Counsel to waiting Work, to wait on God in Duty (which is bles∣sed Work) who waits on us with Mercy; as most wisely both knowing and chusing the best Times, wherein to deal forth his Favours, Isa. 30.18. God both hears Prayer, and saves his People in the most acceptable Time, Psalm 69.13. and Isa. 49.8. Hence Ja∣cob willingly waited for God's Salvation, Gen. 49.18. and old Simeon for Israel's Consolati∣on, Luke 2.25. when he had his armful of Joy, ver. 29. The Vision is yet for an appointed Time, Hab. 2.3. The Souls under the Altar must rest for a season, Rev. 6.10, 11. and Joseph must tarry the Time till his Word come, Psalm 105.19. and so must Israel in Egypt, Exod. 12.41. and the Jews in Babylon, Dan. 5.30. Sion's Salvation hath a set Time, Psalm 102.13. We must tarry for it.

3. It also affords a Word of Comfort: Though we meet not with Mercy (whether Personal or General) at our expected Time, yet will it certainly come at God's appointed Time: We may set down one Day in our Kalendar, and God sets down another in his: Though we meet not Mercy (wherewith we would be early satisfied, Psalm 90.14.) to Day, or to Morrow, this Winter or next Summer, &c. Jer. 8.20. yet sure I am, when fulness of Time comes God's Promise (of saving Jacob, Jer. 30.7, &c.) shall certainly be fulfilled: We should not be short spirited in thinking God's Time,

(which is the best Time) tarries too long: The Bethalians (in Judith's Story) limited God to five Days for their deliverance, whereas God is a free Agent and not to be limi∣ted by Man. Psalm 78, 41. Yea Moses himself murmur'd, that God was no quicker in delivering Israel by his Hand. Exod. 5.23. He consider'd not, how long a Date God's Promise bare, but would have been setting God a Time: Thus Mary (the Mother of our Lord) was too ••asty with Christ, so was reproved for halting, she had one Hour, and Christ had another, saying [Mine hour is not yet come] John 2.4. and Christ turns short also upon his own Kindred (who were precipitant in their Proposals to him▪) Saying to them [Your Time is alway ready, but my Time is not yet, John 7.5, 6.] 'Tis not meet to set the Sun by our Dial, or to send for the King by a Post boy, yet this we do, when we prescribe the most wise God to our Time, or to set him a Day for De∣liverance. N. B. Note well, Our Time is, when there is want, but God's Time is, when there is sense of want, and of the Sin that brings the woe: We must not awake, nor stir up our Be∣loved, until himself please, Cant. 2.7, &c. 'Tis enough for us to know (as our stay) that his fulness of Time stayeth at no Time, but is always a coming: Behold be cometh leaping over Mountains, &c. Cant. 2.8. and every step He takes (as the returning Lord. Matth. 25.14, 19.) He draws nearer and nearer home: He lingers or loiters no where, no Time, either Night or Day, but is ever approaching, and would to God, He were within our hearing the sound of his Footsteps, that we might say ['Tis the Voice of our Be∣loved, &c.] as the Spouse did, Cant. 2.8. this we shall undoubtedly do at the fulness of Time, which is daily hastning nearer and nearer, Rom. 13.11. Hebr. 10.25. and Dan. 7.22. Christ gives some signs of Redemption drawing nigh, Luke 21.28. and the Lord laughs, when He lets the wicked see that their Day is coming towards them, Psalm 37.13. that which is for Terrour of the Wicked, must be for Comfort to the Godly, the Destructi∣on of the former is the Salvation of the latter, and both these are making haste every Day in their coming nigher and nigher: Every Year, Month, Week, Day and Hour, they make nearer approaches: Whoever expected Christ's coming into the World be∣fore this fulness of Time, were disappointed; He then came when but four or fewer look'd for his coming: God oft stays so long, that he hardly finds Faith on the Earth, Luke 18.8. till Men have done expecting. And then doth God do things they look not for, Isa. 64.3. As Jacob said to Laban [Give me my Rachel, for I have served my Time] Gen. 29.21. So when we have fulfilled our Days, we may say to God, Give me what thou hast promised, He will not cheat us as Laban did him when the Time comes.

Secondly, And more Particularly (beside this General Term aforesaid) the Time of Christ's Birth is described in Scripture to be, 1. In the last Days, Isa. 2.2, &c. to wit, about the four thousand Year from the fall of Adam. 2. At the Expiration of Daniel's seventy Weeks, Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity, making in all four hundred and ninety Years. 3. When the Scepter depart∣ed from Judah, Gen. 49.20. for Pompey the Great had lately subdued Judea to the Roman Government, and reduced it into a Province. 4. In the Days of Herod the King, Matth. 2.1. At that time the Scepter was newly departed from Judah, and Herod, an Edomite, was made King of that Countrey. 5. When Augustus Caesar (the Roman Emperour) caused all the Roman World to come and be Taxed, Luke. 2.1. from which express Histo∣ries many hidden Remarkable Mysteries do naturally manifest themselves. As

First, It was the good Pleasure of God, that Christ should not be born, either sooner or later than in the last Days, so many Ages from the beginning of the World: This very Consideration of the Time of Christ's Birth, conduceth greatly for the Confirmation of our Faith. For thus we may well argue, if God, who upon the fall of our first Pa∣tents, made a Promise to them of their Restoration by the Seed of the Woman, but de∣ferred it for about four thousand Years, and yet accomplished it at length to the very full: It necessarily followeth, that though there be many Divine Promises Recorded in Scripture (such as the Conversion of the Jews, the fulness of the Gentiles, the pulling down of Babylon, the Building up of Sion, the Resurrection of the Body and Life Everlasting, &c.) None of which are yet accomplished, yet God in his good Time will as surely bring them to pass, as all former performances now be: Thus the accomplishment of all things past, should assure our Hope concerning things to come: Christ will certainly come again, and restore all things, Acts 3.19, 21.

The Second Mystery hence is to signifie, How exact God is in fulfilling his Prophecies and Promises; for Christ came in the Flesh, as the true Shilo, at the very Time fore∣told by the Patriarch Jacob, when the Crown was taken from Judah, and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau: All Scriptures either have been, or shall be fulfilled, Matth. 5.18. and 13.14. and 24.34. and 26.54, 56.

Mark 14.49. and 15.28. Luke 4.21. John 13.18. and 17.12, &c. As sure as Christ hath had his State of humwiliation, so sure he will have his State of exaltation, Jo•• ••••.25, 26. Acts 3.17, 19. 1 Cor. 15.24. Revel. 11.15.17. and many more.

N.B. Note well, God's they shall all surely be accomplished.

The Third Mystery hence is, as Christ came then when it was the worst with the Jews, their Kingdom was at the lowest ebb, a stranger was King over them: So Christ will come now, when things are most deplorable and desperate: Then is his time of manifesting his power and goodness, Deut. 32.35, 35. Isa. 59.16. & 63.5, &c. As Joseph found his Brethren in Dothan (which signfies defection,) so Jesus found the Jews under a sad defection when he came; scarce were there four, or fewer found a∣mong them, that waited for the consolation of Israel, as before: yet then among the poor Gentiles a plentiful Harvest, a very great number of Elect were ready ripe, Mat. 9.37. Luke 10.2. Joh. 4.35. But still the Estate of the Jews was at low water mark, it is not a time for Christ to come, till Herod be King, till things be at the worst, and we hope∣less as well as helpless: All the Wine must be spent, before Christ would put forth his power of turning Water into Wine, Joh. 2.3, 9, 11. So of turning our Water of affliction in∣to the Wine of Consolation, which we (with old Simeon) do long for, Luke 2.25. Laza∣rus must be dead four days, and stink, before Christ came to raise him up, John 11.17.39. and the Disciples must be tossed with the tempest (raised by the Prince of the Air) all the night long, till the Morning Watch, before Christ came to calm the Sea, and to quiet the storm, Math. 14.24, 25. Where Man ends, there Christ begins, &c.

The Fourth Mystery hence is, the Prince of Peace came into the World, when all was at peace throughout the World, and the Roman Empire in its greatest Grandeur; to fulfill the Prophecy, Dan. 2.44. Where it was foretold that God would set up a∣nother Kingdom, in the days of the Roman Kings, that should batter, break down, and destroy all those Kings, which Kingdom should stand for ever. Therefore though we be Citizens of other Cities, and Subjects of another Kingdom, yet should we (with the Penitent Thief on the Cross) all desire Christ to remember us when he comes in∣to his Kingdom, and to be made Subjects of that Kingdom which will waste all others, and it self never have an end.

The Fifth Mystery hence is, To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man, but also that heavy Tax of the wrath of God; as he bore our sins, Isa. 53.4, 5. As Abraham took the wood wherewith the Asse was loaded, and laid it upon his Son Isaac, Gen. 22.6. so we were the Asses that were burthened, but God took off the burthen, laid it on his Son Jesus to Pay all, and to bear all for us. Oh! how ought we to love god and Christ for this, and never murmur whatever we are Taxed for him, in our Names, Purses, or Persons.

N.B. Note well. (1.) The glad tidings of Christ's Birth came from God, not for his, but for Man's need.

(2.) God could have found out other ways of reconciling Man to himself, but this way was instituted (as Jordan, not Abanah, and Pharpar, though of greater Name, Fame and Stream or Current) for the only way of Divine Wisdom, &c.

(3.) This Innobles Man's Nature which was taken up into the God-head: till then it was below Angels, but hereby it was advanc'd above them.

(4.) Oh what a Consort of Joys was there, when the two Mothers met; First, The Mother of him, who was the greatest born of Women, and Secondly, The Mother of him who was the Baptist's Lord, to whom he paid his first homage, by springing in his Mother's Womb.

(5.) Mary made haste over the Mountains, for her burthen was no burthen to her, having seen it, to teach us Christ's Yoak is easie, &c.

(6.) Her joy in Singing Hymns was soon damp'd with just Joseph's intent to put her away, to shew, our joy here is but Temporal, that only in Heaven is Eternal.

The Third Particular (after the Person of whom and time when) is the place where Christ was Born: One would think that the Maker of the World might have chosen the Grand Cairo of Egypt, or the Royal City of Judea, or some other stately Place and Palace to be born in: No, it was not in Jerusalem, nor in Nazareth, nor in any other Famous City, but in a poor Village of Judea, call'd Bethlehem, one of the least com∣paratively, Mic. 5.2. Nor was Christ born in the bravest House of this little Town. but in an Inn, nor in the best Room of that House, but in a Stable: Thus the Son of God was born in a base place, though considering his Dignity and Deity, the best place in the World has been too base for him, Math. 2.1.

From this History, the first Mystery to be learned is, There is an over ruling Pro∣vidence of God over all the thoughts and ways of Man. The great Emperor Augustus must decree that all the World be Taxed, and this Decree was so cruel and Tyranni∣cal, as not to spare Big-Bellied, Women•• which occasion'd the Blessed Virgin (then great with Child) to travel four Miles from Nazareth to Bethlehem to be Taxed with Joseph. As this was a special Providence of God that the Holy Virgin might have with her the Keeper and cover of her Virginity to wit, her Husband, to prevent the Devil's taking and occasion of raising any false reports about her great Belly: So it was no less a sweet providence that Augustus at this juncture must issue forth his harsh De∣cree, which fetcheth Mary out of Nazareth, that Christ might be born at Bethlehem: The Emperour thought nothing of the Messiah's Birth in these acting•• no more than Nebuchadnezzar did in another case, Isa. 10 7. both those Grandees look'd only at proclaiming their own grandeur, and uncontroulable Commands to the World: How∣ever God appoints and disposeth all this to his own end, that the Babe of Bethlehem might be born in the place which he had fore ordained, and foretold by his Prophet, Mic. 5.2. Math. 2.1, 5, 6. Luke 2.4, 5, 6. Thus God still over rules the excentrick actings of all Princes to bring forth his own glory, and to accomplish his own Decrees and Promises without the least mistake; they do God's will, while they think to do their own, &c.

The Second Mystery, Bethlehem (being the place of Christ's Birth) signifies in the Hebrew Tongue the House of Bread, and Ephrate Mit. 5.2. signifies fruitful, or fruit-bearing; yea and (as some Geographers say) that City of David is situated in the very Navel and Centre of the Earth. Note well, All which do denote to us.

First, That Christ is that Bread of Life which came down from Heaven, and Tabernacl'd among us, Joh. 6.32, 35. and 1.14.

Secondly, That From him is our fruit found, Hos. 14.3. and

Thirdly, He was born in the middle of the Earth, because in him all Nations should be blessed.

The Third Mystery is, The Son of God was not born in a place prepared for that pur∣pose, as the Porphyro-geniti in Constantinople are, but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies a place of Universal Entertainment, as an Inn is, all Guests that come from all quarters are bid welcome to an Inn, to shew that all commers to Christ have their welcome▪ with him; he is ready to receive them all, and will in no wise cast them out, Joh. 6.37 This was clearly demonstrated, not only by the place of his Birth, but also by the posture of this Death, for he died with his arms spread wide open upon the Cross, in a posture ready to embrace all penitent commers to him, yea, such as come without Mony are wellcome, Isa. 55.1.

The Fourth Mystery is, Christ was born in a Hole of the Earth, and Under-ground Den (as Justin Martyr, Epiphanius, Eusebius, and Origen do jointly testifie) the Stable was digg'd out of the ground, and Jerom adds, in hoc terrae for amine, &c. In this Cell or Hole was the World's Creator Born, Swathed, Visited, Adorned, Circumci∣sed, &c. His Swadling Cloaths were poor and ragged, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) wherewith he was wrapped, and then he was not laid down in a Golden Cradle, but in a mean Cratch or Manger; all which was done to teach us what an humble Saviour we have, that would descend, and condescend thus low, to make us ascend up on high, to procure better places for us, both soft Beds, and furnish'd Boards, &c. on Earth, and Mansions of Glory in Heaven: Oh then murmur not at thy meanness, for at thy lowest state 'tis better than his was, &c.

The Fifth Mystery is, All this did befall Christ as a surety for our sins, which shews the heinous guilt thereof: Sin is compared to a Curst Dog that lyes at the Door, Gen, 4.7. No sooner was Christ come into the World, but this Bandog (Sin) caught hold of him, stop'd him, and strip'd him of his former glory, turn'd him into a stinking Stable, &c. From whence we may know our guiltiness to be such, as hath forfeited our interest in all God's favours, and that we are less than the least mercy, Gen. 32.10. yea unworthy of the worst accommodations, either for dwelling or livelyhood, &c.

The Fourth Particular is. The manner of Christ's Birth, which was (1.) in the common and ordinary manner of all Mankind; though Christ's Conception was ex∣traordinary, (and accordingly described in Scripture) yet his Birth was no more than ordinary, having no other remarks but upon it in Sacred Record, but what is on John Baptist's Birth, though his Conception hath an higher and a distinct Character. 'Tis expresly said, Luke 2.23. that Christ was born by the opening of the Womb; this plainly proves, that Mary brought him forth in a Natural way. (as are others) and not

[Ʋtero Clauso] without opening it, Passing through her by a Miracle, as the Roma••••••••s foolishly fancy, the better to prove their fiction of Transubstantiation. Oh how 〈◊〉〈◊〉 did Christ stoop herein, to be Born as we were! 〈◊〉〈◊〉 that we might be Born again, was he contented with the pains of a Natural Birth: Oh how should we love him, and submit to the pains of the Spiritual Birth!

As Christ was born after the Common, so (2.) After the Meanest Manner that might be. We do not read of any persons present to assist, but when the Blessed Vir∣gin had brought him forth, such was her love to him, that she swadled him with hee own Hands though newly Delivered, Luke 2.7. Nor do we read of any fine Things (such as are commonly used now) to be put upon Him, but she wrap'd him in Vilibus & Veteribus Indument••, saith Ludolphus, In Mean and Musty Clouts. No Light shining, nor Angel appearing there that we hear of. All the Angels Admire the baseness of Christ's Birth, and are confounded to consider how Poor the Manner was as well as the Place thereof. Therefore are they said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prond Capite & propenso collo Introspicere, ••o Peep into it, and to look Wishtly and Intently upon it, 1 Pet. 1.12. As the Cherubins of old Looked into the Mercy Seal, Exod. 25.18, 19. Hereupon the Romanists, not be∣ing able to reach the Reasons why Christ was so poorly born, have devised sundry strange stories to Grace his Birth, as this, when Joseph went for the Midwife, Christ was Born in the mean time. At which time there was such a Light, as they might see as well at Mid-night, as at Noon-Day. And many more such Fopperies Popery hath invented in their Supposititions Gospel of St. James: All which (as that Gospel is) are false and fictitious, 'tis a being wise above what is Written.

The Reasons why Christ was Born Poor, were (1.) To fulfil the Scriptures, Psal. 22 6. He was the Contempt of the People, and Isal. 53.2. The Root out of the Dry ground having neither Form nor Beauty. (2.) To distinguish his State of Humiliation and first coming in the Flesh, from his State of Exaltation and last coming in Glory. (3.) To confute the World's Wizards, who account the ony was to be Happy, is to be Wealthy, &c. (4.) Above all he became Poor to make us Rich, 2 Cor. 8.9.

The Inferences hence are, 1. How should we love Christ, who was willing to be Born as we are, to creep along and grow up as we do, to Live and Dye not only as we do, but all these with us, and to lye in the Grave with us, that our sinful Bodies might be purified and quickened by his Holy Body. Oh cry, Lord What is Man, that thou art so mindful of him, Psal. 8.4. and lo, how Christ loved us, John 11.36.

2. How should we loath Sin, that not only brings many Bad men to Beggary, but also our Good Jesus to Baseness of Birth and Poverty, that he might save us from our Sins. The Ʋgliness of Sin is best Discerned upon the back of Christ.

3. How should this teach us content in the meanest Estate, seeing it was the estate of the Son of God, who pass'd through it to sanctifie it to us, the Poor may be Holy and Happy.

4. Wonder that the Inn had room for Swaggerers and Swearers, &c. but none for Christ; hath your Heart a Chamber for Lust, and not a Corner for Christ, but he must be Thrust into a Stable, &c. Many at this Day make Room for Maskers and Mummers, yet have no room for Christ and his Members, whom they thrust into Stables, Prisons, Dungeons, yea out of the World. But 'tis because Christ's World hath no room in them, John 8.37.

The Fifth Particular is, The Manifestation of Christ's Birth. So obscurely was He born, that 'tis a wonder how the World heard of it, but it was made known (1.) By an Angel to the Shepherds. (2.) By a Star to the Wisemen. This shews, that God is no respecter of Persons, in revealing this Grand Mystery to Shepherds and Wisemen; the one Poor, the other Rich, the one Learned, the other Unlearned, the one Jews, the other Gentiles, The one near, the other afar off. The Tree of Life stood in the midst of the Garden of Eden, Gen. 2.9. and in the Heavenly Jerusalem, the Tree of Life stands in the midst of the Street, Rev. 22 2. Importing that it equally imparts it self to all Ranks Poor and Rich, &c. (where an Heart is given to come to it) and is not guarded from Any. The midst of the Street is easily come at by All. Yet we find the little Fishes bite most at the Bair of the Gospel, Mat. 11.5. Jam. 2.5. &c. so the Greatest Clerks are not always the Wisest Men in the Affairs of God. Had the Wisemen met with the Shepherds of Bethlehem (when they by misreckoning the point, mist the right Haven) they certainly might have received better▪ Intelligence of the Master-Shepherd from them, that they could from the Learned Scribes of Jerusalem: God chuses the Weak of the World to confound the Wise, 1. Cor. 1.27, 28. with 26. A Carnal Cardinal (passing to the Trent Council with his Collegue, and observing an honest Shepherd Ad∣miring

how God had not made him that Toad before him) cried out, Sur•••••••• Indo••ti & Rapiunt Coelum, sed nos cum Doctrinis nostris Detrudimur in Gehennam, The Unlearned take Heaven, when we with our Learning go down to Hell. None are so far from Christ, as Knowing Men sometimes be. Yet is there but one way, John 14.6. For the Rich and for the Poor, for the Learned and for the Unlearned. Christ is the Vine, John 15.1. That begins to wrap about the bottom of the Pole (in his Poor-Fishermen) but at last creeps up by little and little, till it wind and twist it self to the Top hereof Here∣by Learned Nathaniel, Joseph of Arimathea and Nicodemus (all Masters in Israel) became Christ's Disciples, lest it should be thought, that if only Simple-men had been called, they had been Deceived out of their Simplicity. And these Magi or Wisemen, were also Rich Men (as appear'd by the gifts they offer'd to Christ) yet took many a weary footstep in coming from far, which Teaches us no pains must be accounted too great to come to Christ, Isa 60.2, 3, 4, Mat. 8.11. Luke 11.36. we must go to the Market, especially while Manna is rain'd down at our Tent Doors, go out to gather it. But we must in seek∣ing Christ follow the Star of the word, and not Humane Reason which when they did, they were led to the wrong port. If Christ seek us, much more ought we to seek him.

Notewel. First, The Angels and Shepherds rejoice at Christ's Birth by giving Glory to God, Luke 2.14.•• we need not fetch Joys from Hell for it, as the profane do making it the Calf-Day, ••••••d. 32.6. or as a feast to Bacchus or Cere•• in all licentious liberty, down they sit to Feast, and up they rise to Play, as if Christ were a Master of Misrule.

Notewel. Secondly, Though Bethlehem was a mean Place, yet the Shepherds went thither, Luke 2.15. Because Christ was there. So any mean place is a Bethlehem, if Christ be but there in his Word and Sacraments. Thus all the City gathered together at the Door of a poor Fisherman's Cottage, Mark 1.33. because there was the healing power of Christ; where this may be found, there let us resort, tho' others run to Plays and to Places of Pleasure and Rioting, &c. if we go to our Bethlehem, we shall not see Christ in a cratch, as the Shepherds did, but on his Throne as Stephen did, Acts 7.55. and reaching down Grace to us.

Notewel. Thirdly, As the Shepherds made haste, notwithstanding their Letts, as (1.) The Darkness of the Night. (2.) The Danger of their Flocks in their absence. (3.) None to direct them either thither or there as we have, no body could tell them of Christ either in Country or City, yet break they through all, as they did through the Roof, in Mark 2.4. To let the Palsie man down to Christ: True faith will break through all Difficulties. Thus should we with those Shepherds and with Mary, John 11.29. Make haste to Christ, yea with Peter, we should leap overboard to come to him, John 21.7.

Notewel. Fourthly, The Wisemen came from far to Christ, though they had but one Star to guide them, but we have many Stars, (every Pastor is a Star, Rev. 1.20.) yet we come not though Christ be near us, Rom. 10.6, 7, 8.

Notewel. Fifthly, When the Wisemen found not Christ at great Jerusalem, They De∣part not Discourag'd, but seek him at little Bethlehem, where they find him in a poor state, yet despise him not but worship him and offer their best to him, Mat. 2.7, 8, 9. &c. though none of the learned in the Law stirr'd a foot. Jerusalem is no place for us, If Christ not there. Say with Isaac, where is the Lamb, though Fire, Wood, Water, &c. be had, yet this must be no stay to us without the Lamb in Ordinances.

Notewel. Sixthly, Herod (an Usurper) and the Jews (for fear of losing their Worldly Kingdom, John 11.47.) were troubled at Christ's Birth, there is no Man the worse, but a great many the better for Him; 'tis strange any should be troubled at Him, who is the Desire of Nations, and the joy of the whole World, Hag. 2.7. Zech. 9.9. &c.

Notewel. Seventhly, Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen, yet they used right means to find Him and God blessed them with the Star, as Israel with the Cloud, Exod. 13.20, 21, 22. and the Eunuch with Philip, Acts 8.28, 29. and the Women with an Angel, Mark 16.3. and Mat. 28.2. God blesses those that use right means.

Notewel. Eighthly, Those Wisemen opened their Treasures to Christ. They are Fools that are narrow Soul'd to him in his Members; tho' many may worship him, yet they must do it cheap, &c.

Notewel. Ninthly, They were warned of God to return another way, Mat. 2.12. Thus the People coming in at one Door of the Temple, were commanded to go out at the other opposite Door, Ezek. 45.9. signifying, they must go out changed from Sin to Grace, quite other persons, as Saul was turned into another Man, 1 Sam. 10.6.

Notewel. Tenthly, Old Simeon by a motion of the Spirit, made a more Ample Ma∣nifestation of Christ's Birth. We (as He) must 1. Lay up all our Comforts in Christ,

not in Friends, Goods, Lands, this he waited for. (2.) We (as He) must be moved by the Spirit (not by Friends or other Respects) to seek Christ. (3.) We (as He) shall find him in the Temple; if Devout there, &c. (4.) We (as He) must not be content to see him in Marie's Arms, but we must take him into our own Arms and Hearts; especially when the Child Jesus cries to be there, for our Good, not His own. (5.) We (as He) will then bless God, that tho' we have lived to see much trouble, yet now to see Christ in the Gospel qualifies all, Mat. 13.16. Acts 8.39. &c. (6.) This will make us (as Him) (1.) Willing to dye. (2.) As God's Servant. (3.) De∣parting only as out of one Room into another. (4.) In Peace of Conscience and Fa∣vour with God. We live long enough when we have seen God's Salvation, Luke 2.25, 29, 30.

CHAP. IV.

NO sooner had our Lord Jesus passed the Pains of his Birth (which Naturalists Affirm, is as much to Infants as the pains of Death to them; 'tis as painful to such to be Born and come into the World, as it is at that time to Dye and go out of the World, but within a few Days after, He must also endure the Pains of his Cir∣cumcision, wherein he must shed some Drops of Blood, wherewith the Bond of the Covenant was sealed for his shedding all the Blood in his Body for us. The Evangelist tells us, that Christ was Circumcised upon the eighth Day, Luke 2.21. and the Apostle tells us, That he was made of a Woman (not of Bread Kneaded by the Baker through the Transub∣stantiating Mouth of a Popish Priest) and not only so, but made under the Law also, Gal. 4.4, 5. therefore would he be Circumcised, whereby he made himself a Debtor bound to do the whole Law; All which he faithfully fulfilled, to free us who were under the Law; and though he punctually and perfectly performed the whole Law in his Active Obedience, yet Suffered he the Curse of the Law for us, in his Passive Obedi∣ence. Thus Christ began betimes to bleed for us, even when but eight Days old, that he might Redeem us, or buy us off (who were in worse case than the Turks Gally-Slaves Chained to an Oar, and that we might Receive the Possession of our Adoption, the full Injoyment of our Inheritance, Eph. 1.3, 5, 7, 11, 14, 18. Concerning Christ's Circumcision these things are very considerable. First, The Preparation to it. He must be eight Days old according to the Law of its first Institution, Gen. 17.12. Before this Sacrament was celebrated upon him. Till then, he (as our Surety) was preparing for it. This was done to signifie (1.) That all Infants under the Jewish Paedagogy, lay under the Uncleanness of their Blood for seven Days, according to Moses Law, Lev. 12.2. & 22.27. & Ezek. 16.4, 5, 6. The very young Cattel that were not ac∣counted meet Meat for Man, till seven Days had passed over them, were likewise (till then) doomed unfit Offerings for God, but legally Impure, and in their Blood. Thus likewise were Infants deemed, who (as Austin phraseth it) Antequam natisunt Damnati. Are Condemned as soon as they are Conceived, to shew the Corruption of Man's Na∣ture from the first being, Psal. 51.5. Yea the Blind Heathens have some sight and sense of this Original Uncleanness, for this custom is obserev'd among the Grecian Midwives, They take the Born Child when it is five Days old, and run with it about a Fire (made for that purpose) to purifie it from its uncleanness. Thus the Jewish Infants were accounted unclean for seven Days. (2.) This eighth Day for Circum∣cising the Child made the Jews conceit, that the perfection of the Creature depended upon the Sanctification of one Sabbath-Day at the least. Hence, they say God or∣dained Circumcision then, That at least one Sabbath might pass over the Child to pre∣pare it for the Ordinance.

Thirdly, Yea this Eighth Day was so precisely observed, that if it did fall upon the Sabbath-Day, yet they Circumcis'd the Child; from thence came their vulgar saying [Circumcisio sabbatum pellit,] Circumcision drives away the Sabbath, and upon this Christ made some reflections saying [Ye on the Sabbath Day do Circumcise,] John 7.22. Intimating thereby [If you may wound a man on the Sabbath day, (for that was done in Circumcision) Why may not I heal one?] And if you may heal one Member of the Cir∣cumcised on the Sabbath-Day, why may not I make a man every whit whole thereon? If you be at some pains to cure the Circumcised Member with your Hand; why may not I (without any pains) cure this man with my word only? May not my Miracles as well as your Sacraments, Glorifie God on the Sabbath-day.

Fourthly, Others say, the eighth Day was appointed for Circumcision, because the Life of a Child is very uncertain all the first seven Days, and certainly less able to undergo the pain thereof, therefore was it deferred till that Day, which may serve to convince those that think God hath simply tyed Salvation to Sacraments; for it might have been accounted Cruelty in God to forbid Circumcision till the eighth Day, had Salvation depended upon it, because the Infant might dye before: The Covenant in∣deed is absolutely necessary to Salvation, but the Seal thereof is not so, but respective∣ly only; as the Sacraments are the Counsel and Command of God, they ought not to be rejected, Luke 7.30. The want of them is therefore dangerous, but the contempt of them is (in the Fathers Phrase) plainly Damning.

Lastly, The Sentiments of the Antients (Ignatius, Cyprian, and Austin) concurr in this, that the first Day Sabbath or Lord's Day, was wrapp'd up in the Institution of this eighth Day for Circumcision (as well as intimated by the number of eighth Persons saved in Noah's Ark, and by the Title [Shemenith, which signifies eight] set upon se∣veral Psalms) to signifie, that the eight Day (next to the seventh or Jewish Sabbath) or first Day, should be the Day of our Lord's rising both to revive us, and whereon to bestow Spiritual Circumcision upon us: When the Shadow ceased, the Truth and Substance (prefigured thereby) did take its place: The Jewish Synagogue and Sabbath ceased at the entrance of the Christian Church and Lord's-Day. See more of this Point in my Christian-walk, and Chapter upon the Lord's-Day-Sabbath, &c.

The Second Thing considerable is, the performances of it, to wit, the Act of Circum∣cision, which was a cutting away the Praeputium round the Instrument of Generation: When God intended to root out the cursed Canaanites, and to plant his People in their Place, the Covenant was, that they should fear the Lord, and not walk in the ways of those Nations, Lev. 20.23. So the sign of that Covenant was such, as had reference to those Sins of the Flesh, wherein the Canaanites had wallowed, Lev. 18.24, 25, to the end: There∣fore the Amputation of the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] superfluity of Naughtiness (so call'd, James 1.21.) was commanded the People of the God of Abraham, lest their Ʋncircumcision should usher in their utter Excision: This Circumcision of the Foreskin signified, that they had better be flayed, and have their Skin quite stripped off, than to have it as a Skin-bottle hanging in the Smoak of filthy Desires, land blown full of unclean Motions with the breath of Beelzebub. Hence Esau was call'd prophane, because He was the first that drew forth the Foreskin after he was circumcis'd, whereby He denyed God and the Cha∣racter of God's People, saith Epiphanius: This Act of Circumcision had a fourfold Use. 1. A Political, to distinguish the Jews from the Gentiles. 2. A Moral Ʋse, to mind them of mortifying their Sins. 3. A Theological Ʋse, to remind them, both of God's Holy Co∣venant with them, and of their being an Holy Seed to God. And 4. An Eternal Ʋse, in the thing signified by it: The Mystery that this History Points at is, that Circumcision of the Heart, which (Origen describes) is Purgatio animae & abjectio vitiorum. And the Apostle calls it, the putting off the Old Adam with his Actions by the Circumcision of Christ, that is, through his Merit and Spirit, Col. 2.11. Rom. 2.28, 29. The true Circumcision is made without hands, and is that of the Heart in the Spirit, not of the Let∣ter, &c. Oh how honourable is the work of Mortification, to be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if equal with a Mansion of Glory not made with hands, 2 Cor. 5.1. yet this wonder∣ful Work of the Spirit is wrought by the Word upon the Hearts of Christians at their first Conversion, when they are let blood in the Heart-Vein, as those were Acts 2.37. whereby Corruption of Nature (that sink of Sin) is wounded, beloved Sins cast away with Sorrow, and the Sinner received into Everlasting Communion with God and his People. The Word Gnorlah, Praeputium or Foreskin, is applyed to the stoppage of the Mouth, Exod. 6.30. of the Ear, Jer. 6.10. and of the Heart, Lev. 26.41. Isa. 6.10. Acts 7.51. hindring the Operation of all these to good: Oh pray, that Christ may thrust his Holy Hand into thy Bosom, and pull off that abominable Foreskin: Sin is the Devil's Vomit, the Soul's Excrement, and the very Garbage of the World, therefore must it be cast away into Kidron or Town-ditch as Hateful to God, and hurtful to Man, James 1.21. The Duty is ours, Deut. 10.16. but the ability for doing it is God's, Deut. 30.6. in the former God bids us Circumcise our Hearts, in the latter he says, He will do it for us: Urge him with his Promise, and doubt not of his Power, jubendo juvat, while God gives out the command, He gives Power to obey as to the Man with the wither'd Hand: Stretch it out, &c. Mark 3.5.

The Third Thing considerable is, the Reasons why Christ was circumcised, seeing He needed it not upon accounts aforesaid: The Reasons were these.

First, That He might shew himself a Member of that circumcised People, John 1.11.

Secondly, To testifie that He was our surety, and took our Sins upon himself so as to satisfie for them, Gen. 44.22. Psalm 119.122. and Heb. 7.22.

Thirdly, To signifie that he was a Debtor to the Law, and came fully to fulfil it on our behalf, Gal. 5.3. and Matth. 3.15. and 5.17. Rom. 2.17.

Fourthly, This was a part of his Humiliation, and bleeding Passion.

Fifthly, Christ was both Circumcised and Baptized to teach us; that 1. The whole Efficacy of the Sacraments depend wholely and solely upon him. 2. That he was the Mediator of Mankind both before and under the Rigour of the Law, as well as under the Grace of the Gospel: 3. That he is the Knot and Bond of both Covenants. 4. That all kind of Sinners (both Jews and Gentiles) might have all kind of Comfort in Christ as in an absolute and alsufficient Saviour to all sorts.

Sixthly and Lastly, To denote that Christ's Circumcision must take off our Ʋncircum∣cision, pulling off that wretched Foreskin from our hearts, as our Malady came by the first Adam, so our Remedy comes by the second. Hence are we also said to be buried with him in Baptism, which succeedeth in the place of Circumcision, Col. 2 11, 12. and is al∣so to us, as it was to the Jews, a Seal of the Righteousness of Faith, Rom. 4.11. Circum∣cision (of it self) avails nothing, Gal. 5.6. where the Heart is not Circumcised (unrege∣nerate Israel was to God as Aethiopia, Amos 9.7.) And Men be not a Button better for their Water-Baptism: If they have not that of the Spirit also, and be Baptized with the Holy Ghost, &c.

The Fourth Thing considerable is, the Commemoration: It was the Time of Christ's taking his Name Jesus, Luke 2.21. The Romans gave names to their Children on the ninth Day, the Athenians on the tenth, and other Nations on the seventh, as the Jews here upon the eighth. These Tertullian calls Nominalia, naming Days; but Christ, having abrogated both Jewish and Heathenish Rites, hath not confined us to a Day, either for Naming or Baptizing our Children. As Names were given at Circumcisi∣on, so now at Baptism, for three ends. 1. For Distinction 'twixt Man and Man. 2. For minding us of the Names writ in the Book of Life. And 3. That we carry as God's adopted ones, having his Name put on us as his proper Goods. This Name Jesus is famous in Heaven, Hell, and Earth, 'tis as Ointment poured forth to Saints. Cant. 1.3. Austin pray'd, Remember thy Name O Jesu, and be a Saviour to me, &c.

CHAP. V.

NOw after Christ's Circumcision, the various passages of his private Life do fol∣low. As

First, His Parents presenting him to the Lord in the Temple at Jerusalem, Luke 2.22, 23. This was done when Christ was about forty Days old, according to the Law of Puri∣fication, Lev. 12.3, 4. The Mother of a Male-child was unclean seven days, ver. 2. till the eighth Day (for Circumcision) came, she might not converse with Men, nor till the fortieth Day, might she appear before God in the Sanctuary, nor then without a Burnt-offering for Thanksgiving, and a Sin-offering for Expiation of a double Sin, to wit, that of the Mother conceiving, and that of the Male conceived, &c. This Law of Purification proclaims our uncleanness, whose very Birth infects the Mother that bare us: The Virgin Mary observed this Law, not in Conscience of any particular Sin by conceiving Christ, &c. (for she was rather purified than polluted by his Conception and Birth) nor in shew, to satisfie the Law, much less in Hypocrisie: But in Conscience of her own natural Corruption, which by her Oblation (according to the Law, not wrangling with it, nor claiming an Immunity from it) she did humbly and holily ac∣knowldge before God and his People: The Law of the Lord, saith [The first born that openeth the Womb shall be given to God without delay] Exod. 22.29. so that no demurr being allowed in this Case, we may well suppose Christ was about six Weeks old, when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord, Luke 2 23, 24. a young Traveller Christ became to redeem us the brood of Travellers (as▪ 'tis Phrased in the old singing Psalms) Psalm 24.6. thither was he brought, that it might be done to him according to the Law, Luke 2.27. that is, to redeem the Redeemer of the World, Exod. 34.20. with matters of small value, the Lamb of God was redeemed with less than a Lamb, Exod. 13.13. even with a pair of Turtle-Doves, Luke 2.24. because his Mother was Poor, Lev. 5.7, 11. and 14.30, 31. and 27.8. while this was in doing, 1. Old Simeon (one that was both a good first-Table and a good second-Table Man, as both Righteous and Religious, Luke 2.25.) came by the Holy Spirit's Direction

(as Psalm 37.23.) and found this Babe of Bethlehem in the Temple (would to God we could find him in God's Worship) takes him up in his Arms, ver. 27, 28. as the most blessed Armful that ever the good old Man had in all his Life, laying in his Heart what he lap'd in his Arms, and then sang his Soul's willingness to go out of his Body, as fear∣ing no Sin▪ and dreading no Death, yea saying (as it were) oh sweet Babe, let this Song of Mine be a Lullaby to Thee, and a Funeral for Me. Oh sleep in my Arms, and let me Sleep in thy Peace, ver. 29, 30, &c. Note well, Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem, and one famous among the Jews to make Christ known to the Holy City. Had the Shepherds been appoint∣ed to manifest Christ's Birth, they might have been Despised, as Poor Men; or had the Wisemen done it, they being strangers would not have been believed, but here an Home-witness doth witness home indeed, as Tit. 1.12. one of your own Poets, &c. no more of Simeon, because spoke of before.

2. Anna the Prophetess by the like secret motion of the Spirit, (who is appointed as a Tutor to direct us into the right way, John 14.16, 17, 26. & 16.13. & Isa. 30.21.) came also at that very Instant, and [Succinuit Simeoni] seconded Simeon in his Song, and these two old Saints sang the same Song, she gave Thanks likewise for this great Gift of God Jesus Christ, John 3.16. & 4.10. Luke 2.36, 37, 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses, that the truth thereof might be the more established. 'Tis a quaint notion of Gregory Nissen, who makes Simeon (which signifies obedience) to represent the Tenure of the Law, that goes before, but Anna (signifies Grace) to figure the Gospel, for he was willing to let go, and to dye with the Law, yet lives with her to cherish her living longer with Grace and Gospel.

The second passage of his Private Life, was his flying into Aegypt. If Herod was troubled and all Jerusalem with him, Mat. 2.3. At the manifestation of Christ's Birth at Bethlehem by the Wisemen, (this being a great distance from the Metropo∣litan City) how much more when Christ was come to Jerusalem it self, and thus pro∣claimed to be the Light of the World and the Glory of Israel, Luke 2.32. Yea the World's Redeemer, ver. 38. and Governour or Ruler, Mat. 2.6. All this (so near the Court) must needs bring prodigious perplexity. They were troubled at that, whereat the Shepherds, the Sages, and Simeon with Anna rejoiced: 'Tis said expresly that Herod was exceeding wroth, Mat. 2.16. Hereupon the Destruction of this most In∣nocent Babe was Designed; but God (who had this Blood-Hound in a Chain) pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence, for He sent his An∣gel to warn them, that the Devil in Herod would worry the Man-Child newly born, Rev. 12.4. Herod intended to worry Christ while he pretended to worship Him, Mat. 2.8. This the Angel told Joseph in a Dream, therefore bids him take the young Child and Flee into Aegypt, ver. 13. which they did, ver. 14. This was also (together with his Bleeding Circumcision) a part of his Passion, for from his Cratch to His Cross, Christ suffered many a little Death all his Life long, Banishment is call'd (in Law) a Civil Death. And here Christ was Banished betimes, to bring back his Banished (as 2 Sam. 14.13.) not to the Paradise which was below (out of which Adam cast us by his fall, and which was destroy'd by the Deluge) but to that Paradise which is Above, which is our proper Country, Heb. 11.14, 16. and toward which we groan and aspire, even with outstretched Necks (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) Rom. 8.19. let us here make a pause and ponder a while (as Moses did at the Burning Bush, Exod. 3.3.) At this great Wonder of Christ's so early Banishment, for which and for all his series of Sufferings, the Prophet Isaiah calls Him [a Man of Sorrows.] Isa. 53.3. &c. The long Journey and Irksome way, This young Child (with his Parents) was to take from Judea to Aegypt lay through that vast and howling, terrible and roaring Wilderness of Arabia Petraea, Deut. 1.19. &c 8.15. & 32.10. A Land very Barten, full of Rocks, Sands and Mountains, Destitute of Waters, and subject to many Dan∣gers. 1. From the perilous Sands, which the violent Winds there blow up in the Face of Passengers with that violence, that many Men and Beasts are suffocated there∣by. 2. From the Savage Creatures, as wild Beasts, Mark 1.13. Fiery Serpents, Numb. 21.6. which made the Soul of Israel to melt into Discouragement because of the way, ver. 4. 3. From the Saracens of Ishmael (their Patronymick) whose hand was against every man, Gen. 16.12.) who were the Inhabitants of that Wilder∣ness, and lived wholly of Robbing and Spoiling all that pass'd by that way. 4. Beside all these, It was a wayless Wilderness, Therefore God made a way for Israel there, Isa. 43.19. by the Fiery Pillar, which (as the Rabbins say) burnt up eve∣ry

bush, levell'd all the Rubbish that hindred Israel's passage, yea 'tis now so pathless, that Passengers are constrained to guide their Journey by a Compass, as Mariners do at Sea. 5. And a Waterless-way, &c. Note well, Through this wast and woful Wil∣derness Joseph and Mary (with the Child Jesus) passed from Judea into Aegypt; All ex∣posed to Danger of being Suffocated with Sands, of being devoured by Wild Bears. Bores, by Lions, Leopards, &c. which greatly abounded in that place, and of being Robbed (if not Murdered) of their Gold, Frankincense and Myrrhe (which the Eastern Sages had lately offered as an Homage and Viaticum to Christ) by those Thieves that Infested the Wilderness: There were they exercised with the want of Water, of Meat and Drink, and no doubt but their Rest and Sleep was troublesome enough, in the midst of so many perplexing fears. All these miseries did those two good Souls Joseph and Mary sustain (from the beginning) for the sake of their Son Jesus; And N. B. Note well, Why should we murmur at our sufferings for the sake of Christ, see∣ing He hath told us, that Through many Tribulations we must enter into the Kingdom of God, Acts 14.22. Yea all that will live Godly in Christ Jesus, must suffer Persecution, 2 Tim. 3.12. and such are Blessed, who are Reviled and Persecuted for his sake, Mat. 5.11. 1 Cor. 4.10. Acts 5.41. &c. N. B. Note well, 'Tis matter of amazement also, how those two poor Parents durst attempt such an hazardous undertaking with a Young Child, being no better accommodated nor attended with either Guard or Guide. Yet having the Lord's warrant for their way; Hereupon they made haste, and delayed not, as David did, Psal. 119.60. and the same God that bid them go, provided for them by his presence with them in the Wilderness, brought them safely down to Aegypt and up again into Judea. N. B. Note well, 'Tis a work of wonder likewise, that Aegypt must be a Sanctuary of Safety to the Son of God, which had been an house of Bon∣dage to the Children of Israel. Especially, considering, That when Christ came thi∣ther (as some say) All the Idols of Aegypt fell flat to the ground, Isa. 19.1. which must be an high Provocation to that Idolatrous Country. But God can say effectually, [Let my Out-casts dwell with thee, Moab,] Isa. 16.4. and sure I am, when Christ comes into the Heart, the Idols there (Ezek. 14.3.) fall down, Hos. 14.8.

CHAP. VI.

FROM the foregoing Histories many more Remarkable Mysteries may be learn∣ed. As,

1. Christ humbled himself so low as Conception, (wherein we receive our first Tincture of sinful Corruption, that he might become a compleat Saviour to us who are Conceived in Sin. Oh how humble should we learn to be from Christ, Mat. 11.29. and to be humbled for him, as He was humbled for us, be cloathed with Humility, 1 Pet. 5.5. which is the Root, Mother, Nurse, Foundation and Riband or String, that tyes together (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) all those precious pearls, the rest of the Graces, if this string break, they are all scattered, yea it also keeps them all sweet for God. As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor. So humblest Hearts preserve our Graces in their sweet taste and relish, &c. Christ is call'd the Lilly of the Valleys, Cant. 2.1. growing in the Lowly not in the Lofty Heart.

2. Christ took upon him, not only our whole Nature, but also the frailties of it, He took not the best of Man's Nature (to wit, that in the State of Innocency) but the worst of it, even our weaknesses, &c. This should teach us, we must be contented to take not only the best, but also the worst things for Christ, Shame as well as Honour.

3. Oh stand and wonder at this Born Babe of Bethlehem: Did ever Man see a branch of the Tree Elder than the Root from whence it sprang? Was it ever Heard off, that a Child in the Womb should be the Maker of the World, that an Infant was Father to his own Mother, that Eternal Life began to live? That the Antient of Days was a Babe not of an hour old? that He, whom the Heavens could not contain, should be but a Span long? That he who was from Eternity should come within the compass of Time? And that he who was an Infinite Being, should be comprehended in a finite place, both in the Womb, and in the World? Behold this blessed bundle of Won∣ders, &c.

4. Augustin saith excellently, Christ was born as a Child, lived as an Angel, Died as a Lamb, Rose again as a Lion and Ascended to Heaven as an Eagle, &c.

5. Chrysostom w••ll observeth, that the Angel told no Christ's Birth to mighty Mo∣narch•• for their Ears are clo••••••d and closed with Honours and Pleasures, &c. But the happy Tidings hereof were told to poe•• despi••able Shepherds.

6. The Wisemen offer'd Christ Gold as to a King, Frankincense as to a Priest, and Myrrh as to a Mortal Man. 〈◊〉〈◊〉, Thus; Myrrham Region hominies D••••••. The Gold was to De••••••y his Charges in his flight, &c. The Frankincense was to perfume his ••••••••ing S••able, and the Mo•••• he has for his Burial. We ought often (in Soul) to go with the Wisemen to Bethlehem, (being directed by the Star of Grace) and there ••all down and worship this little King, offering to him the Gold of precious Faith, the Frankincense of servent Prayer, and the Myrrhe of bitter Penitency and Patience, and then return, not by Cruel Herod, &c. but by a better way to our happy home. We must carry a little of each, the best of the best, Gen. 43.11. as our Pepper Corn to the Lord of all, Isa. 16.1. Acts 10.36.

7. Oh how ought we to love this lovely Babel more lovely than Moses, Acts 7.20. Whose beauty while a Babe first moved his Parents, and then the Princess to pity him▪ Exod. 2.26. Thus Christ was (1.) Lovely to men, to the Wisemen, whom when they saw, they could not find in their Hearts to betray him into Herod's Hands, but did Homage to him, when but in the shape and state of a poor, feeble, helpless Infant, that we might come to the fulness of the Age in Christ, Eph. 4.13. (1.) He was love∣ly to Angels, who praised God for his Birth though they had not so much interest in him nor benefit by him as we (Luke 2.13.) for he was good Will to men, v. 14. yet a whole Quire of those Heavenly Choristers sang him into the World. (3.) Lovely to God, his beloved Son, his Darling in whom he delighted daily, Mat. 3.17. Sporting with him from Eternity, Prov. 8.30. (If we men love him not) 1 Cor. 16.22. wo to us, &c.

8. Christ broke not Prison before the Period of time in the course of Nature, but calmly suffered his nine months confinement to the narrow Little-Ease of his Mothers Womb, to teach us patience under Persecutions and Imprisonments, till the Tim•• that our word come as Joseph did, Psal. 105.19. and then did the Sun of Righteousnes•• (Mal. 4.2.) break forth from and out of a fruitful Cloud: This Sun had been so lon•• in Virgo, and when he takes to himself his great power, Rev. 11.15, 17. He will ther be in Leo, but when he comes to Judge the World, then this Sun will be in Libra, &c.

9. 'Tis a great comfort to poor People, that Christ (their Redeemer) was born poor (of a poor Mother, in a poor place, on a poor bed or uneasie Craddle, nothing to seed upon but a little breast Milk, &c.) That he also lived poor, feeding upon Barley Bread, &c. John 6.9. And wanting Money, so that for paying Tribute, he must fetch it by a Miracle out of a Fish's Mouth, Mat. 17.27. and he likewise Died Poor, ha∣ving no Houses, Lands, or Goods and Chattels to Dispose of by his Will to Friends and Relations: Never think God can love us better than his own Son, &c.

10. Christ at eight days old began to bleed for us, which was a Pledge and Praeliba, men or Foretast of that Sea of Blood to be shed for us at his Death. This bloudy Co∣venant of Circumcision he Entred, not as needing it himself, for he had no Sin. But (1.) To assure us of his Humanity. (2.) To Satisfie and Sanctifie for the Sins of our Infancy. (3.) To leave the Jews without excuse, who would have despised him, had he been Uncircumcised. (4.) Because he had taken Abraham's Nature, there∣fore must he have on him Abraham's Signature, though it was a bloody one, Exod. 4.24, 25.

The Third Passage of Christ's Privare Life, was his Return safe from Aegypt. How long he staid there hath various Computations, after mentioned. However betwixt his Flight Thither and his Return Thence, did fall out the merciless Massacre of the Bethlehem Babes of two years old and under, Mat. 2.16. Wherein some affirm Fourteen Thou∣sand Innocent Infants were bloodily Butchered: So 'tis Recorded in the Greek Ka∣lendar, and (they say also) that John Baptist was in eminent Danger of being Murder∣ed too, had not his Parents hid him from Herod's hands, by sending him away into the Desart, (the Place of his abode, Mark 3.3.) for which his Father Zacharias was slain betwixt the Temple and the Altar, Mat. 23.35. And Tertullian saith, the Blood of this Holy Priest could never be washed out from the place where it was shed; much less out of the Murderers Conscience.

The Remarks upon this are these. 1. No History makes mention of any such matchless Murther as this None-such was, whereby, without any heat of War, so ma∣ny Thousand Infants only perished, all others of other Ages escaping.

(2.) Neither the Consciences of those Cut-throats, nor the Outcries of either the Mothers or their Sucklings could move to any Compassion, no not to Herod's own Child, which was there put out to Nurse among them, which Augustus Caesar hearing of, said, It was better to be Herod's Hog than his Son, for he fed the former, but kill'd the latter, lest the Jews should take him and make him King.

(3.) Yet how marvelously did God hide his own Son Christ from the hands of 〈◊〉〈◊〉 bloody Tyrant until the Indignation was over past, Isa 26.20: While Herod waited for the Wisemens Return, the Child Jesu is conveyed away to Egypt; Herod mocked the Wisemen, and yet takes it ill, that he was mocked by them, Mat. 2.16. but never takes notice, how God mock'd and made a fool of him, as he doth of all His and His Sons Adversaries, setting bounds which they cannot pass.

(4.) Mark here the Just Judgment of God upon those blind Bothlemites, That could behold no Beauty in this Blessed Babe Jesus at his Birth, to afford him no better en∣tertainment than in a stinking Stable, They could find Room in their best Guest Chambers for Rioters, Revellers and Roaring Boys, but no Room for this Holy Child Jesus, whom they thrust out into the worst place. Their Sin therefore was writ up∣on their Punishment; They must all be bereaved of their Sons by a bloody Butchery of them, for their unkindness and unnaturalness to the Son of God. The like Sin in us must bring the like Judgment, 1 Kings 17.18.

5. This matchless mourning for the Murder of so many Innocents was foretold by Jeremy the Prophet, Jer. 31.15. When a Woman should compass a man, ver. 22. That is, at the Birth of Christ, to teach us, not only that the fulfilling of Prophecies is a convincing Argument of the Divine Authority of the Scriptures; but also, that so Tyrant committeth any outrage in the World at his own Will and Pleasure, but only according to the Praeordination and Appointment of God, who had foretold here, what Herod should Hellishly act in his Day, Man. 2.17. Pilate can Act nothing against Christ (nor any Tyrant against his Members) without God's lending Power, John 18.11. The Borrowing Power can never over match God, who is the Lending Power.

(6.) 'Tis a marvelous matter also to consider how Almighty God held Herod's Hands at the Purification of the Mother of our Lord, when Christ (the Babe) was personally present in Jerusalem, and presented to God in the Temple, where Simeon and Anna (both old and eminent persons) gave open Testimony of this Holy Child, and all this was done as (it were) under Herod's Nose, while he was expecting to have an exact account of Christ's Birth and Abode from the Wisemen, or perhaps he was taken up by some more courtly employments, &c. Thus God can give Diversions to the bloodiest Designs of Tyrants as of Saul's pursuing David, 1 Sam. 23.26, 27, 28. and of Burying the slain Witnesses by the Beast, Rev. 11.9.

(7.) Those Innocent Infants suffered for Christ, before Christ suffered for them, hence, the Antient Fathers do affirm with one Mouth, that they died Martyrs for Christ, so were undoubtedly Glorified, which was a blessed Recompence for their be∣ing so Sacrificed, &c. and that their Souls (together with all other Martyrs) Ʋnder the Altar, do daily cry to God for vengeance upon such as be like bloody Herod, and his cruel Cut-Throats, Rev. 6.9, 10.

8. Divine Vengeance doth not ever sleep (though for a while it may) but never dieth. Blood-guiltiness within the breast sooner or later brings severe Judgments up∣on the back; not long after this bloody Butchery at Bethlehem (which was so barba∣rous, as Dead Rachel buried there many hundred years before, Gen. 35.19. could not but after a sort lament it, Mat. 2.18.) This bloody Herod falls into a foul and loathsom disease, He was smitten of God with intolerable Tortures, an unbearable burning over all his body, Gripes in his Gutts, Ulcers in his Fundament, Lice in his Privities, Gout in his Hands and Feet, Convulsions in his Nerves, and stinking putrified matter streamed out from all parts of him; so that feeling himself in Hell while upon Earth, he would have slain himself, and was not suffered. In this Phrenzy he slew his own Son Antipater (whom a little before he had declared to be Heir of the Kingdom) and de∣signed many more Cruelties against the Jewish Nobility, but was disappointed by God. As he lived undesired, so he died unlamented; Qualis vita, finis ita, as he lived, so he died. Perscutors (as we say of the Devil) always go out with a stench.

How long Christ was in Aegygt, Authors do vary in the computation thereof: Some say, he was not there above four or five months, or less; so soon God smote Herod for his butchering the Innocent Children, and for his Murdering Intentions against the Lord of Life. Those that think thus, think also, that Christ was two years old before he left Beth∣lehem, and fled into Egypt: But that Text [Christ was in Egypt until the death of Herod]

Matth. 2.15. is interpreted to be two or three years at the least; for Christ was born in the 32d of Herod's Reign, fled soon after his Birth, and returned not till the death of Herod. ver. 19.20, 21. who Reigned (say Chronologers) thirty seven years. I omit the further canvasing of this controverted Point to the Curious Criticks in Chronology; 'tis enough here to know it was soon after the Burchery of Bethlehem Babes that this Tyrant was struck dead, and God's Angel (glad of an Office to serve the Saints, Heb. 1.14.) comes flying with Tydings to Joseph in Egypt, That they were dead which sought the young Child's Life, ver. 19.20. N.B. Note well. Joseph had not heard from Heaven all the time (less or more) that he had sojourned in Egypt; but God's Time (he knew) was the best Time: As God never comes too soon with false Tydings, so he never stays too long with true ones. So in due time God will send word to his sinking Church, [They are dead that sought thy life.] Though to our thinking God seems to fail us, yet he forsakes us not: [Not, that he doth not] saith the Author to the Hebrews, Heb. 13.5. Oh how many precious Servants of God escaped Smithfield Fires by Queen Mary's Death! Persecutors Day to die must come, Psal. 37.13. David rested on it, 1 Sam, 26.10. N. B. Note well. However there is no doubt but Joseph and Mary were glad they were going (at God's call) out of such an Hell as Egypt, whence Israel brought back One Golden Calf, Jeroboam Two, and these two good Souls could not but get there either Guilt or Grief. As they willingly went thither at God's command, though they (being both strangers) might well enough think with themselves, [How shall we maintain our selves with livelihood in that strange Coun∣try?] yet Christ's Presence was their security, and their going thither was in obedience to God. But the same Authority made them (doubtless) more willing to return into their own Country, so they hasten to Judea thinking to go again to Bethlehem, not then knowing but that the place of Christ's Birth, must be also the place of his Edu∣cation, but the fear of Archelaus (as Cruel, tho not so Crafty as his Father) and the Warrant of an Angel directed them into Galilee, ver. 23.

Thus are we to understand that passage in Luke 2.39. They returned into Galilee, to wit, after they had first fled into Egypt: For the Evangelist Matthew had so fully hand∣led the matter of the Wisemen, and of Christ's Journey into Egypt before Luke wrote, that He had nothing left him to say thereof, but makes this Transition from Christ's first coming to Jerusalem to be presented in the Temple about 40 days old, to his coming again from Galilee (where Archelaus had no power, being under Philip's Jurisdiction. So God sets bounds to Persecution) to his second coming thither at 12 years old. Where we have Recorded the Fourth passage of Christ's Private Life. To wit, Christ's Disputing with the Doctors in the Temple, Luke 2.39, 40, 41, 42, &c. There is none of the Evangelists that Recordeth any thing concerning Christ from the time of his Return out of Egypt about two years old, till he came to be twelve, so that there be nine years of Christ's first age passed over in silence.

The 1st. Remark hereupon is, That Christ will not continue for ever in Egypt, but he will return to the Temple again: When Isreal was a Child. then I loved Him, and called my Son out of Egypt Hos. 11.1. Exod. 4.22. Numb. 24.8. & Mat. 2.15. yea If we seek Him, He will suddenly come to his Temple, &c. Mal. 3.1. To Dispute will our Doctors, in our Day.

2. When Christ came to dispute with the Jewish Doctors, then was the time that their School-learning was come to its very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or height in the School of Hillel, and Shammai, then did their Scholars grow so high and haughty, that they not only as∣sumed the Titles of Rabbies (ambitiously affected, Mat. 23.8, 9, 10. as if their only opinions had been Oracles, and must stand for a Law) but also quarrell'd together one with another, to the effusion of blood, which animosities could not to be taken up, till a pretended Bath-kol or Voice from Heaven (to such fictions they were forced to betake themselves) caused them to cease. Then had they Invalidated and made void the Commands of God with their Traditions, Mat. 15.3, 6, 9. pretending to perfect the Written Law by the Prescriptions of the Elders, shouldering God out of his Throne, &c. Thus Christ came seasonably to his Temple.

3. Solomon (the Type) shewed his wonderful Wisdom in deciding the controversie between the two Harlots by discovering the yerning Bowels of the one from the other when he was but twelve years old, 1 Kin. 3.16, to ••8. so our blessed Saviour (the An∣titype) at the same Age, manifested his Matchless Wisdom among the Doctours, not only Hearing, but also posing them, so that they were all astonished at His Ʋnder∣standing and Answers, Luke 2.42, 46, 47. For the Grace of God was upon him, ver. 40. yea without measure was his fulness of Spirit, John 1.16. & 3.34. & Col. 1.19. yea so large was his Understanding that some have affirmed it infinite, however he

put forth a Beam of his Delty here, and as he confounded the Jewish, so he can the Popish Doctors.

The Fifth Passage of Chirst's Private Life, is his Parents losing of him for three Days at the Passover Feast, Luke 2.41, 44. &c. See after on this. Remarks hereupon are, 1. Take heed of losing Christ at our Feasts by Mad Merriments, &c. 2. The Best are some∣times at a loss, and hard put to it, yea mostly for their Security, Cant. 3.1. and 5.2, 4, &c. 3. Christ may be lost for three Days, or so, yet found again. 4. The Readiest way to find a lost Christ, is Addressing to the Temple. 5. To seek a lost Christ, is a sorrow∣ful seeking. 6. To be careless of such a precious Pearl (as Christ is) is Dangerous, what could Mary think, but that Archelaus had now got his Prey, or that he was fain Sick, or (at the best) some Angel had caught him and carried him away. 7. Duty to Parents must give way to Duty to God. Wist ye not, &c. 8. The Three days do figure. (1.) Patriach's before the Law. (2.) Prophets under it, sought but found him not as we (3.) do under the Gospel.

CHAP. VII.

NOW come we to Christ's Publick Life, which was the Principal Task of all the Evangelists, they treat of his Publick Ministry, and not of his Private Life and Imployment, whereof very little is Recorded till he was twelve years old, save what is above mentioned, nor after twelve till he came to be about thirty, Luke 3.23. save only, that he returned from Jerusalem, and from his Disputations with the Doctors unto Nazareth, and there was Subject to his Parents, and Increased in Wisdom and Stature, and in favour with God and Man, Luke 2.51, 52.

The Remarks hereupon are Many. As, First, What Christ did from his Infancy to twelve years old, and from thence to about Thirty, the Scripture is Silent, yet the Romanists have feigned so many Idle and false Relations of Him, as hath exposed the Christians to the Jeers of the Jewish, and Taunts of the Turkish Miscreants: Where the Scripture hath no Tongue, we should have no Ear, and where it hath no Mouth to speak, we should have no Tongue to ask. How Christ spent his Non-Age and Minority, is thought fit for secresie.

Secondly, Some indeed have these sentiments, that his blessed Mother Mary must undoubtedly be acquainted with some of his Domestick Miracles during his Private Life, which probably might be the grand ground of Her informing Him, that the Marriage Guests at Cana in Galilee (his place of Retirement from Archelaus, Matth. 2.22.) wanted Wine, which otherwise had been more properly made known to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Master of the Feast, whose Office it was to supply all wants, &c. nor would she otherwise have said to the Servants (when She durst say no more to Her Son, who had turn'd short upon her for her Haste, and Halting) What he saith to you do, John 2.3, 5. as expecting a Miracle from him; but were this true, then that must be false, ver. 8. That this was his first Miracle.

Thirdly, Those many years Christ spent with his Parents at Nazareth (the Antients opinion is) He carried on his Father's Calling of a Carpenter, Hence was he called (while Joseph lived) the Carpenter's Son, but Joseph Dying before his Son's full Ma∣nifestation. He was no longer call'd the Carpenter's Son, but then (in downright Terms) the Carpenter, Mat. 13.55. with Mark 6.3. Justin Martyr (that lived near Christ's time) testifieth that our Saviour before he entred upon the Mi∣nistry made Ploughs, Yokes, &c. to which Baronius consenteth, saying, that Christ alludeth to his own making of Yokes, when He said [My Yoke is easie,] Mat. 11.30. Thus when Libanius was bid by Julian (that persecuting Apostate) to ask a Christian School-Master in a Sarcastick scorn what his Carpenter was a Doing, had this smart Repartee, that, Christ was making a coffin for that Cursed Apostate. 'Twas Noah's honest Imploy, who wrought in it an hundred and twenty Years, as a Type of Christ the Antitype, who might work till thirty years therein, (though he was the great Architect of the World) Christ came to bear the Curse of Adam's Sin, and therefore might in the sweat of his Brows, provide necessaries for Himself, for his Mother and Family; his Fellow Citizens call'd him a Carpenter, Mark 6.3.

Fourthly, The Poverty and Meanness of Christ's Extract, Education, and Occu∣pation, became a Stumbling Block and Rock of Offence to the Carnal Jews, who look'd for a Messiah of an Higher Port, and to come in a more pompous posture; be∣side, his coming out of Nazareth (from whence they expected no good, John 1.46.)

at his first appearing in his Publick Ministry. The true Messiah was clouded from their Eyes with those obscurities, the Prince of Darkness having blinded them by holding his Black hand before their Understandings, 2 Cor. 4.4. because Christ, being born at Bethlehem so many years before this his first publick appearing out of Nazareth) was either not taken notice of, or now not remembred. Therefore the Jews could not own Him for their Messiah, who made his first publick appearance (to be Baptized of John Baptist, Mat. 3.13.) in coming out of Nazareth in Galilee, as out of an obscure Hole, where he had spent nigh thirty years in Subjection and Slavery, or La∣borious Drudgery, &c.

N.B. Note well. Whereas our Answer to this Jewish objection is this, All these things (which the Jews stumble at) became the Captain of our Salvation, Heb 2.10. In his state of Humiliation thus to empty himself of all Majesty and Glory, Phil. 2.7. and to be subject to his Parents, &c. Luke 2.52. For the World's Redeemer must come in the likeness of sinful Flesh, Rom. 8.3. and be like to Man in all things, Sin only ex∣cepted, Heb. 2.17. & 4.15. 1 Pet. 2.22. So that in respect of his Humane Nature (which he had Assumed) He is said to grow in Wisdom and Stature, (from Infancy to Childhood, Youth and Middle Age) for according to the measure of his Age, the Divine Nature did reveal to the humane more and more of the Divine Wisdom Had he augmented his Body to Man's Stature when he was come out of the Womb (as he could have done) then would he have seemed some Phantasm or Spectrum, rather than any true, real Body. And had he shewed all Wisdom at the first, he would have been counted a Prodigy, saith Theodoret. N.B. Note well, Therefore did he mainfest his growth in both by little and little, and at the Age of twelve years (which is the usual time when Reason comes to some ripeness) he gave out an eminent instance of his ex∣traordinary Wisdom. Yet that Beam of his Deity (which he there put sorth in dispu∣ting with the Doctors) he soon drew in again, and lay along time after obscured; for although he was both God and Man, yet follows it not, that things proper to the Deity were given to his humanity (saith Calvin) but so far forth only as was available to our Salvation, otherwise the Son of God hid his Divine Power. N.B. Note well, Some Antients say, Christ withdrew himself from his Parents unobserved by the same power, as he did through the midst of his inraged Adversaries, Luke 4.30. for his Parents having brought him up with so great careful love, could never be guilty of such care∣less neglect as to lose him in the City, this may be granted thus far, that it being the Jews manner of returning from the Feast, the Men to go by themselves, and the Women by themselves, but the Children with either of their Parents, now Joseph supposing Jesus had been with Mary among the Women, and Mary suppos'd he had been with the Men, &c. so happen'd he to be lost. If he purposely withdrew, it was because he would not seem to despise his Parents, who might have hindred his disputing by command∣ing him away, and the same Divine Power, preserv'd him in his going up three times in the year with his Parents to Jerusalem who were afraid to go into Judea, Mat. ••.22. for he had his Fathers work to do, and his hour was not then come, &c.

N.B. Note well. That Christ (the holy Son of God) should be a man of sorrows, and so acquaimed with griefs, Isa 53.3. Who can but wonder, seeing Pilate's Wife calls him [the Just one] Pilate himself pronounc'd him Jaultless; Judas stiled him [his Innocent Master] and the Devils themselves openly Declared him [the Holy one of God.] All this Testi∣mony from his▪ Adversaries could not be tainted with flattery, yet his Innocency and Sanctity was no security from sorrows, as we have seen all along in his Private Life, at the best, undergoing hard Labour of Hewing Wood, &c. at Home, beside the Dan∣gers he was exposed unto Abroad, &c. now he being about Thirty years old, and hav∣ing but three years and an half to live in this lower World; Oh what a Poor Pilgrim's Life did he live, not having an house where to lay his head, Mat. 8.20. but went about as a Stranger and Traveller from place to place, yet doing good every where, Acts 10.38. eve∣ry place (he came to in his Pilgrimage) was the better for him, and none worse. N.B. Note well. No wonder then that we (Men and Women of Sin) should be Men and Women of Sorrows, when our sinless Saviour was so to sanctifie us.

The First Place this best of Pilgrims travell'd to in his Publick Life was Jordan, (to that very place where Israel passed over to possess Canaan, John 1.28. as Bethabara signifies) thither he went to be Baptized by John Baptist, Mat. 3.13. from Galilee thi∣ther, He came far to seek his Baptism, we must not grudge at any pains to partake of Christ's Ordinances, Zech. 8.21. As Christ by his Circumcision was admitted a Mem∣ber of the Church under the Law, so is he by his Baptism of the Church under the Gospel, being withal Installed thereby into his Ministerial Function by Baptism and

Unction of the Holy Ghost, as the legal Priests entred into theirs by Washing and Anointing. Christ came far to be Baptized, not for any need he had (as we) thereof, for he was a Lamb without blemish (of Natural Corruption) and without spot,(of actual Transgression) 1 Pet. 1.19. But he was Baptized merely for our benefit, to sanctifie Baptism to us and to dignifie his own Ordinances for us. Though our Saviour was no Sinner, yet became he sin for us who knew no sin, 2 Cor. 5.21. He left his Trade and his Mother at thirty years old, that he might do the Work of his Father, and fulfil and Righ∣teousness, He came to John (who had not seen him before, being parted by Herod's Persecution, till this fulness of time) for his Inauguration and to be Proclaimed by him the Grand Prophet of the New Covenant. John Baptist (who was the Voice and made the Proclamation) was as the Day-Break before the Sun of Righteousness arose (after a Life of Darkness and Silence for thirty years) and put forth his Light and Lustre in our Horizon.

N.B. Note well. All the Three Persons in the Trinity concurr'd in this solemn Bap∣tism: The Second Person being in the Vail of the Flesh, was the subject hereof, the Third Person descending in the form of a Dove lighting upon Christ (as Noah's Dove did upon the Ark, a shadow hereof) was a witness, &c. And the first Person concurr'd in State and Majesty without form, as is said to Israel [Ye saw no shape yet heard a voice, Deut. 4.12. &c.] Here was a Majestick Meeting about Man's Redemption, as be∣fore about Man's Creation, [Let us make Man] Gen. 1.26. Now it was that the Hea∣vens opened, Mark 1.10. (when Christ came to be the Saviour of the World) which had never been opened to the sight of Man before, and now the Baptist saw something above the Stars, (as Stephen did afterwards, Acts 7.55. N.B. Note well. 'Tis a Just wonder that our Mortal Eyes can reach the Visible Heavens, and not be wearied in the way which some affirm to be five hundred years Journey to the starry Firmament, and Ma∣thematicians tell us, that if a Stone should fall from the eighth Sphere, and pass every day an hundred Miles, it would be sixty five years or more, before it could come to the Ground, and now the Baptist heard also a Voice from Heaven, calling Christ God's Darling, &c. yet was he not spared, Rom. 8.32. but was acquainted with Griefs, &c.

The Second Place of Christ's Pilgrimage after his Baptism was the Wilderness, whither the Dove led this Lamb to encounter the Roaring Lion the Devil. No sooner had Christ received the Holy Spirit in the Water of Baptism, but presently that Spirit of burning (so called Isa. 4.4.) drove him into the Fire of Temptation, Mark 1.12. that is, suddenly carried him (who was most willing to go) as the Scape-Goat under the Law into the Wilderness, Lev. 16.21. Though the Spirit permitted him to be buffered there, yet He so supported Him under all his buffetings there, that his Valour ob∣tain'd the Victory, The Good Spirit (that abode on him and in him) proved too hard for the Evil Spirit that came against him. This place of Temptation is suppos'd to be the Wilderness of Sinai. N.B. Note well. No Place more fit for Satan to Assault our Sa∣vi••••▪ than this, where the Law (which is the Strength of Sin) was Delivered. Though the Son of God was without Sin, yet took he upon him the Sins of the World. There did our Lord fast Forty Days and Forty Nights, as Moses and Elias had done in the same place before him, and all these three great Fasters met together upon Mount Tabor afterwards, Mat. 17.4, 5. Luke 9.30. &c. when the same Voice at his Baptism was Reiterated with this Addition [Hear Him] and confirmed more publickly with Thundring, John 12.28. In this Wilderness was Christ those forty Days and Nights among Wild Beasts, Mark 1.13. yet sate He there in the midst of those fierce Brutes, as Adam had done among them in his State of Innocency; These furious Creatures saw in Christ the perfect Image of God, and therefore reverenced him as their Lord, as they had done Adam before his Fall; and were we but amiable in Christ, we should be in League with the Beasts of the Field, Job 5.21, 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him, Exod. 11.7. Yet Christ was not only among Wild Beasts, but also among cursed Devils here. By whose Ministry the Prince of Devils Invisibly Tempted Him, as he doth other men, all the forty Days and Nights (Luke 4.2.) striving to inject sinful Thoughts into him, but could not prevail, because he could find nothing in him, John 14.30. The Tempter struck Fire all that Time, but found nothing but wet Tinder for his Sparks to fall upon. Therefore at the forty days end, he takes new measures, and appears visibly, not in any ugly shape (for Christ was not to be frighted with Phantasms, &c.) but in an Angelical splendour, thinking to deceive him, in the shape of an Angel of Light, as He had done our First Parents, who took him to be a good Angel. N.B. Note well. All these forty Days Christ spent in Solitude, Fasting, Watching and Pray∣er,

as a Penance for our Surfeitings and other Sins, and for a preparative unto His following conflict. Christ was afterwards an Hungry, then Satan makes his first As∣sault, not in the time of his fasting, but when he was Hungry after Fasting, with which Argument he would have persuaded Him, that He could not be the Son of God, yet pretending friendship He proposed a way both to refresh his Humanity, and to give a Proof of his Deity. Hoping that his Hunger (together with a desire to convince the Devil) would prevail to make him get Bread before the time, at the Devil's bid∣ding and in his way; but Christ Answers, God hath promised to provide for those that are Imployed in his Service, and accordingly Christ had Bread brought him by Angels, which was far better than what the Devil would have help'd him to.

The Third Place, The Devil (by God's leave) Makes Christ go on Pilgrimage from the Wilderness to Jerusalem. The Tempter (by Divine Permission) hurries the Humane Body of Christ violently through the Air (whereof he is call'd the Prince) from Mount Sinai to the Holy Temple, and there placed him upon a Pinnacle, reputed six hundred foot high, enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom. From hence the Devil bids Christ cast himself down. This was a filly suggestion, and but a little of the craft of a subtle Serpent in it. For how improbable it was that so Prudent and Pious a person should Tempt God to so un∣necessary a Protection when there were Stairs to go down. However this is the De∣vil's Way, and one of his Methods to N.B. Raise Men up to Pinnacles of Power, Pomp, and the greatest of Grandeur, to make them Proud and Presumptuous, ut, quo altius scandunt, eo sublimiùs decidant, that the Higher their Climbing is, the Lower their Fall may be, this an Heathen Author could say. Height of place gives opportunity of Temp∣tation. The longest Robe (though never so richly Embroidered, Enamel'd and Stud∣ded with Silver, Gold and the most precious Pearls) contracts the foulest Soils, nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles. Height it self makes the Brain Swim, and causes a Vertigo, &c.

Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman, Herod, Dioclesian, &c. N.B. Note well. This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or o•• Profession, all he can do is to persuade us to cast our selves down. The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled, This is our Mercy. This Dog may Bark at us, but (without Divine Permission and Humane folly) He cannot Bite us. His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him, to untye his Chain, and loose his Muzzle for Him, that He may Devour us by making us Destroy our selves, Hos. 13.9. what is this compliance with that cur∣sed Cur's Counsel? but to Tempt the Tempter, and to meet him the better half way to fetch in our own Destruction. Can we reckon that Idolater a Wise Man, who in his Worshipping Fire for his God, must needs (out of his Blind Zeal) bestow some Busses of love upon his Idol, and thereby Burnt his own Lips? Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband, merely to exercise her Patience; when she had her wish, she found (by smarting experience) that even her Victory paid not the cost of her Conflicts, much less of her Danger of being oft strangled in Imbraces? They are Fools that dare contend with Fire, &c. Can we expect that the shining Sun will cure our sore Eyes? Or can an heavy Burden Help and Heal a broken Back? Then Tempt not the Tempter. If we pray [Lord lead us not into Temp∣tation] then may we not Lead our selves into it.

The Fourth Place was an exceeding High Mountain, whither the Devil carried Christ again on Pilgrimage. The Good Spirit did lead him to the two former, to wit, unto Jordan for his Baptism, and into the Wilderness for his Temptation: But it was the Evil Spirit that carried Christ, both to the Pinnacle of the Temple, and to this Exceeding High Mountain. What this Mountain was the Evangelists mention not, 'tis conjectur'd to be Mount Nebo, which was call'd Pisgah, Upon the Top of which the Lord shewed Moses the Land of Canaan which was the Glory of all Lands, Ezek. 20.6. Accordingly the Devil (who delights to be God's Ape in Imitation) takes up the Messias unto the Top of the same Mountain, and gives Him there and thence the fairest pro••pect (he could procure) of all the Kingdoms of the World and of the Glories of them, wherewith be Thought to have dazzl'd our Saviour's Eyes (those Windows of the Soul) and to have fired his Affections, but he most miserably mistook himself. In this Third Temptation Beelzebub or Master-Fly returns again, (as Flyes beaten off will come on often, therefore are call'd Impudent Creatures) and Musters up all his Forces, unites all his Stratagems and Strength in this last Assault, and Impudently

offer'd the Maker of the World, a gawdy Map of it in Beauty and Bravery, 〈◊〉〈◊〉 witching enough doubtless to a Worldly Mind. But hereupon the Lamb grows an∣gry as a Lion, rebukes his Impudence, and removes him out of his presence &c. some say that our Saviour passed through all these three sharp Tentations in one Day•• time. See more largely hereof in my Church History from Page 304, to Page 320, 321.

CHAP. VIII.

THE Fifth Place of Christ's Pilgrimage was Galilee, where he had his Peregrina∣tion, and Perambulation three several Times. The First was before the first Passover after his Baptism and Temptations, John 1.43. with John 2.12, 13. Some four Months Christ spent in walking up and down Galilee, whereof there were two sorts, 1. That of the Jews, and 2. That of the Gentiles, Mat. 4.15. the former, was in the Tribe of Zebulon, and the latter in the Tribe of Napthali; and this Division was occasion'd by the twenty Cities of Galilee which Solomon gave to Hiram the King of Tyre, 1 Kin. 9.11. Therefore was it call'd Galilee of the Gentiles, and a People that sat in Darkness, yet saw a great Light, Mat. 4.16. for the Day-spring from on High visited them, Luke 1.78. and the Bright Son of Righteousness, Mal. 4.2. (which had all P••∣lestina for his Zodiack, the twelve Tribes for his twelve Sings, &c.) stayed longest among them. These two Tribes (as Jerom observeth) were first carried into Captivity by the Assyrians, 2 Kin. 15.29. seemed farthest from Heaven, as bordering on the Gentiles, and in many things symbolizing with them, learning their Manners. So Redemption was first Preached in those Countries of Zebulon and Napthali, Isa. 9.1, ••. Our Lord was a long time in perfecting this perambulation, he walk'd or went about Doing Good, this whole Circuit, Acts 10.38. which contained many great Towns and Fa∣mous Cities, in Zebulon, were Nazareth, Bethsaida, Cana, Naim, &c. and in Na∣thali were Capernaum, Riblah, Caesaria, Philippi, &c. All which Populous Places pro∣mised a plentiful Increase and Income of the Evangelical Harvest. 'Twas the Pru∣dence of Christ, and of his Apostles to seat themselves as near as might be, where most need is, and where there was the greatest likelihood of doing most good. So ought all Christ's Ministers to do, spreading the Net of the Gospel, where most Fish•••• are found for catching them. In this Holy procession of our Messiah we find many Remarks Recorded in Scripture, as,

First, His leaving of Nazareth, Mat. 4.13. This was the Place of Christ's Concep∣tion and Education, Therefore did He marvelously Affect this City, and sought the Safety and Salvation of the Citizens, but they would not. Though it being his own Country, did draw his Heart to it (as our Native places do ours) by a kind of M••••∣netick Power and Property, yet when He would have healed them, their Iniquity was Dis∣covered, as Hos. 7.1. It broke out as the Leprosie in their Foreheads, they refused to be Reformed, and hated to be Healed. Though Christ (in his second Perambula∣tion) was admitted to be publick Reader in their Synagogue for that Sabbath, and Preached a most Powerful Sermon from his Text in Isaiah, 50. to the admiration of all his Auditors, yet because He pinched their wickedness by his Comparisons, He was in Danger of his Life, had he not Delivered himself in a miraculous manner, Luke 4.16, to 30. He could there do no mighty work saith Mark 6.5, 6. Therefore left them, say both Mat. 4.13. and Luke 4.31. than which they could scarce have incurr'd a greater Displeasure, for Wo be to You (saith He) when I depart from you, Hos. 9.12. and what Woes came into the City Jerusalem, when the Lord was quite gone out of it, Ezek, 11.23. God there makes many Removes, and still as he goes out, some Judgment came in, till at last that fatal Calamity (in the final Ruine of it) rush'd in upon that City. N.B. Note well. Oh Pray, Pray, Pray, That such a dismal Day of Removing our Can∣dlestick may not come, That our Sun of the Gospel may not go down at Noon, nor the Glo∣ry of God depart from our English Israel, that our Dear Redeemer may not be pro∣voked to turn his back upon this our Nazareth.

The Second Remark is, That when Christ left Nazareth (because that Great Prophet had no Honour in his own Country, nay he was in hazard of his Life among his Countrymen) he came and dwelt in Capernaum, &c. Mat. 4.13. Mark 1.14. Luke 4.31. and John 1.43 and 2.12. where he hired an House for Himself, his Mother, &c. for the Son of Man had not an House (of his own) wherein to lay his Head, Mat. 8.19. This City be∣came

the seat of the Evangelical Kingdom, fitly chosen, for the wholesomeness of the Air, Fertility of the Soil and its propinquity both to the River Jordan, and the Lake of Genesareth, besides many fair Towns and Populous Places were its Neighbours. Here the Corn was White unto the Harvest, John 4.35. and did solicite Labourers; then became it a Town of Consolation (as Capernaum signifies) when Nazareth (the Flower, as it signifies) withered by the withdrawment of the Sun of Righteousness from it. N. B. Note well. Contempt drives away Christ, but kind Hungrings constrain him to stay, Luke 24.29. and 4.42. We should earnestly contend for the Faith, which is but once delivered to the Saints, Jude ver. 3. We must not expect again ever a second Edition of it. But if we make Christ welcome as Capernaum did, He will dwell here (as He did there) he will utter Oracles and Work Miracles, &c. Oh happy Place and People in so sweet and pretious and Inhabitant among them. Hereby Capernaum is said to be lifted up to Heaven, Mat. 11.22. and some render the Reason why Judah was sealed first of Leah's Children, and Napithali of Rache's side, Rev. 7.5.6. because Our Lord sprang out of Judah, and dwelt in Capernaum of Napthali's Tribe. Here Christ paid Tribute, as a Citizen, and retired hither, when tired at any time with Preaching, &c.

The Third Remark is, He went about all Galilee. Sometimes walking from Town to Town, and sometimes walking upon the Sea Shore, Mat. 4.18, 23. not for Recreation-sake, or for a past time, nor as the Circumcelliones (of old) to make a vain shew of their Hypocritical Holiness, nor as the Jesuits (into whim the false Pharisees have fled and hid themselves) do now to make Proselytes and to pervert Passengers (that go right in their way) Prov. 9.15. but his end was to finish his Fathers Work, and for calling his Apostles, &c.

The Fourth Remark is, Christ came to Cana in Galilee, where he wrought his first Miracle Turning Water into Wine at a Marriage Feast, which (some say) was made at John (his Beloved Disciples) Marriage, John 2.1, 11. God the Son works his first Miracle, for the Confirmation of God the Father's first Ordinance, in Marrying Adam and Eve in Paradise. Hereby his Apostles (whom he had chosen and called) believed on him more than they did before, they proceeded from faith to faith, Rom. 1.17. and 1 John 5.13. N.B. Note well. Wine may be wanting, though Christ be at the Wedding, yea Bread, though Christ be at the Board. Yet 'tis good that Christ be an Invited Guest, his presence sanctifies what is present, supplies what is absent, and prevents extravagancies and disorders, &c. Sin in shamefaced when in Christ's Eye. Those Disciples (lighting their Torches one at another, John 1.41, 45.) must also come with Christ to be Witnesses of this first Miracle. John Baptist points at Christ to Andrew. He to Peter, &c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness. Christ was kinder to those Disciples than they ex∣pected (to he is and will be to all-Commers to him, He will in no wise cast them out, John 6.37.) They staid with him all the Day, and (as some say) all the night too though he had not an Hole or House of his own. N.B. Note well. 'Tis good to come near Christ, and not be shie, or keep at a sullen distance from Him, such as stay with him shall partake of his Grace and Goodness. N.B. Note well. Christ Honours Marriage with a Miracle, though Antichrist dishonour it with Mistakes and Prohi∣bitions. Those Miracles that are father'd upon Christ in his Minority are but Fables, for then this could not have been his first, now his Mother Mary both expected and desired to see some Miracle; for, supposing she had yet seen no domestick Miracles, yet had she seen enough to raise up her Desire and Expectation; the Star at his Birth did presage a famous life, and beside his Disputing with the Doctors, &c. She saw he had cast off his private Trade (the Carpenters calling) and betaken himself to the Pub∣lick Ministry. Now she longs to see something more than ordinary from her Son, especially upon this opportunity; the Bridegroom (John the Evangelist, or who else) and the Bride were but a poor Pair, who had more Company than Wine. Mary (a well-wisher to the new Couple) intimates this defect to Christ not without Hopes of a supply, Christ as Creator was above the Command of his Mother, and would not work this Wonder as his Mothers Instigation, but at God his Fathers Desig∣nation, &c.

From hence Note, N.B. Not well. 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle, Married Persons must not Dishonour it by turn∣ing aside to strange flesh, what do such therein but dissolve their Relation to Christ, who declares himself an Husband to his Church; all acts of uncleanness ought to be avoided.

N.B. Note well. Christ and Satan walk in two contrary methods. For Satan always

gives the best first, and reserves the worst last, therefore Sin is never to be judged of by its coming to us but by its parting from us, for though it bring Honey in its Month, yet ever hath it a sting in the Tail. The Tempter is like the Panther, which enticeth men to him with his fragrant smell, and then devours them: On the con∣trary, Christ's work is worst at first, the best is behind. First the bitter Waters of Repentance, and then the Communication of Comforts. The sweetest of Honey lays in the bottom of the Pot, the best Wine Christ gave last at this Feast, John 2.10.

N. B. Note well. Order of time is not in this Discourse strictly observed, (save concerning the four Passovers which were the measure of Christ's Publick Life) as or∣der to place is, according to the Method of the Holy Pen-men, who upon mentioning a Place, take that occasion to relate stories out of their proper Time, because they would take up the whole story of that place all at once together. Therefore though Christ made three Perambulations of Galilee, yet what works Christ wrought at the same Place, but not at the same Time, is here related.

The Fifth Remark is, Christ's coming again to Capernaum (his own City, of Abode and Retreat when wearied with Travelling and Preaching abroad) this place Christ dignified with many Miracles of Mercy in his being oft there. As, 1. On the Sabbath Day he cast out of Devil in the Synagogue, Luke 4.31, 33, &c. and Mark 1.21, to 29. which Miracle hath these notable Marks. 1. The Devil can foist himself into places not only where Christ is taught, but where himself teacheth. Drexelius's Vi∣sion was His seeing ten Devils at a Sermon, and but one at a Market, for which this Rea∣son was rendred, that at a Sermon People are mostly serious, therefore Beelzebub (to divert them from profiting by the word) though ten Devils few enough for that tempting work; but at a Market, People are prone▪ enough to Tempt one another in∣to Sin, so one Devil would serve there. 2. Preaching with Authority (not frigidly and Jejunely as the Scribes) hath a power in it to startle Devils. Such Grace was poured into Christ's Lips, Psal 45.2. that all his Auditory was astonish'd at his Doctrine; as one saw him without Reverence, so none head him without Amaze∣ment, even this Demoniack was first disturbed, and then dispossessed. The Evil-Spirit was made to cry out as one pained by the Word that went out with Power. 3. The Unclean Spirit cried [What have we to do with thee, &c.] Oh horrible Im∣pudence! As if Christ were not concerned, where his Members are perplexed; the Devil grosly mistook here, in severing from the Head the sense of an injury done to Members; David felt his own Coat cut, and his own Cheeks shaven in the Coats and Cheeks of his Servants, 2 Sam. 10.5, 6. The Soveraign suffers in his Subject, nor is it other than Just, that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell. Christ is as sensible of the abuses done to his Saints, Acts 9.4. Their sufferings are held his, Col. 1.24. and their Reproach his, Heb. 13.13. & 11.26.4. But if the Devil hath nothing to do with Christ, Christ hath something to do with him (for vexing a Servant of Christ) notwithstanding his fair words he gives Christ to be rid of him (as some do the Mini∣sters of Christ that Torment their Evil Consciences) calling Christ the Holy One of God, Luke 434. N.B. Notewell. While the Pope with needs be called [the Most Holy] he lifts up himself above Christ, and Antichrist herein becomes worse than the Devil. Though the Devil thus confessed Christ, yet Christ muzzled him, and dispossess'd him, through his Soveraignty over him, he is but under a Reprieve, &c.

The Second Remarkable Miracle Christ wrought there at his own City (as Caper∣naum is call'd, Mat. 9 1. where he not only Hired and House, but also wore the stole or long Gown of a Citizen) was the Healing of Peter's Wives Mother of a Fever, Mat. 8.••4, 15. Mark 1.29, 30, 31. and Luke 4.38, 39. Christ came from the Syna∣gogue-Service to Dine at Peter's House, &c. which affords these following Marks. 1. Christ's Practice approves of a Sabbath-Day Dinner. N.B. Notwell. This distin∣guishes a day of Thanksgiving (as every Lords Day ought to be for our Redemption) from a day of Humiliation. 2. That Peter had a Wife, and all the Apostles (saith Am∣brose had Wives save only John and Paul, but if John were the Bridegroom in the Mar∣riage Feast at Cana (as is abovesaid) then had he his Bride also and Paul likewise had a Power to lead about a Sister Wife as well as the other Apostles, 1 Cor. 9.5. Yet those Pope-Holy Hypocrites (the pretended Successors of Peter) deny the lawfulness of Mi∣nisters Marriages, as a Defilement, though it be one (with them) to have many Harlots. These Popelings are condemned and cursed by their own Cannon-Law. Distinct, 29, & 31. Acts and Monuments, Fol. 1008. by Paphnutius (that famous Primi∣tive

Confessor) in the Nicene Council. By Ignatius (Scholar to the Evangelist John) who pronounceth all such as call Marriage a Defilement, to be possess'd with that old Dragon the Devil, Epist. ad Philadelph. But above all by the Apostle, who saith Marriage is Honourable to all, and the undefiled Bed is True Chastity, Heb. 13.4. 3. This good Women (Peter's Wife's Mother) was sick of a Fever, call'd by the Greeks [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Burning, from the heat that is in it. And the Germans call in the Shaking (as we do) from the Cold in that Distemper. N.B. Note well. They whom Christ Loves may be sick, John 11.3. his Love and our Sickness are not Inconsistent. 4. Christ heal'd her with a touch of his Hand. Hippocrates and Galen (with all their Citò Tutò & Jacunde, &c.) could never find such an easie and speedy cure; here a word and a touch only do the Deed in an instant, without long Diet-Drinks and many te∣dious Evacuation. 5. Christ can turn us to destruction, and then say return, Psal. 90.3. and when we are Dead to our selves and others, He can speak Life to us, and keep us from going down into the Pit, Psal. 30.3. 6. This Handmaid of the Lord (thus sig∣nally healed) arose and ministred to Christ, whereby not only the Truth of the Miracle was evinced, but also the Truth of her Thankfulness was evidenced, which likewise is a demonstration of an honest and good heart thus to pay the Redemption of her Life of God, Exod 21.30. &c.

The Third Remark is, There also He healed all manner of Diseases, and Dispossessed Devils with his word, Mat▪ 8.16. Not suffering those Evil Spirit to speak, because they knew him, Mark 1.34. & Luke 4.41. This was done at evening. Hence Note, (1.) Christ's diligence in doing his Father's work, In the morning he Sowed his Seed, and in the even∣ing he with held not his Hand, Eccles. 11.6. He was a President for Preaching twice a Day in the Forenoon and Afternoon, Mat. 13.1. The same Day (after convincing the Pharisees) He Preached again to his Disciples. (2.) Christ suffer'd not Devils to speak of him, He had better Witnesses than they, and what Call or Warrant had they to Preach The Gospel. (3.) To an Almighty Physician no Disease can be Incurable. Christ heal'd all manner, and none went away without healing, Exod. 15.26. Psal. 103.3. (4.) Capernaum was a place lifted up to Heaven (with means to Grace, and with Miracles of Mercy.) 'Twas a City highly blest with Christ's frequent presence, Dwel∣ling there, Mat. 4.13. Taught there, John 6.59. and oft returned Thither from his uttering Oracles, and working Miracles in other Cities, Mat. 8.5. & 17.24. Mark 1.21. & 2.1. Luke 7.1. & 9.33. John 2.12. & 6.24. yet is it doomed by the Judge of the World to be cast down to Hell, Mat. 11.23. & Luke 10.15. He saith, that Sodom shall suffer less than Capernaum, for its Infidelity (in setting so light by his Grace, though it even kneeled down to them, wooing acceptance, as 2 Cor. 5.20) was in some respect a worse Sin than Sodomy, and hath a heavier doom abiding it though they that suffer least in Hell, suffer more than they can either Abide or Avoid. The Destruction of those Cities should be for Instruction to our Cities, which have been likewise lifted up to Heaven by Means and Mercies, know we not that a misimprove∣ment of them, &c. will provoke God to thrust us down to Hell with Violence and with a vengeance. Alterius Perditio tua fit cantio. Take Example or God will make thee an Example. Herodotus (the Heathen) could say of the Destruction of Troy, That Na∣tional and Notorious Sins, bring down National and Notorious Plagues from a Sin-Reveng∣ing God. As to Christ's Pilgrimage it was prodigious, for some reckon the Travels of Christ from his Infancy to his Ascension, and compute them to be 3093 Miles, be∣side general Visits and Journey hither and thither, which If all were Recorded the World would not contain them, John 21.25. and 20.30. &c.

CHAP. IX.

HAving thus far observed the Order of Place, in those three most observable Per∣ambulations of Christ over all Galilee, (Preaching in every Synagogue the Towns thorough, Mark 1.39. Mat. 4 23. and Luke 4.44. though his Fellow Citizens of Ca∣pernaum would have stay'd him, that he should not depart from them, ver. 42. would to God we could do so in this City.) Let us now look a little more narrowly into the Order of Time in the Life of Christ, which Mark and Luke, especially Matthew do not observe, but is more strictly observed by the Evangelist John, who measures out Christ's Publick Life by four Jewish yearly Passovers. The first Passover John Re∣cords, is John 2.12, 13. saying, that when Christ went down to Capernaum (from

Nazareth) with his Mother, Brethren and some few Disciples (to dwell there) the Jews Passover was at hand, when this came, the first half year of Christs Minister from his Baptism was expired thence-forward hath Christ but three years more to live, which this Evangelist reckoneth by three more yearly Passovers, to wit, John 5.1. and John 6.4. & John 18.28. In this first half year, Christ had passed thorough his forty Days Temptation, had gathered some few Disciples, and had Perambulated Galilee, unto which time those wonderful works of Christ in sundry places (afore∣mentioned) are to be reduced, and others will be co-incident, as relating to Time here.

Those Relations forementioned in the order of place do fall in (as to order of time) under the first of those four Passovers. As that Miracle of turning Water into Wine at Cana, Christ's Preaching in Nazareth's Synagogue in danger of his Life, His being at Capernaum, &c. His calling Peter and Andrew, &c. to be Fishers of men. His cast∣ing out a Devil in the Synagogue there, His healing Peter's Wives Mother, and ma∣ny more Diseased, &c. as are above related distinctly. So likewise under this first Passover after Christ's Baptism, falleth out, first, Christ's going up from Galilee to Jerusalem at that Passover, where he in the Face of all the People, acted in the Evi∣dence of the great Prophet, and purgeth his own Temple (as was Prophesied of him, Mal. 3.1, 3.) John 2.12, 14. &c, which Story hath these Remarks.

1. We must know, that in the Temple were offered Innumerable Sacrifices by the Jews who flock'd thither from all parts, such as came from far, could not bring Sacri∣fices with them, the Priests provided for them, and sold to them, and such as wanted Money, they lent it them with exaction contrary to Moses Law, which forbids Usury from Brethren, &c. The Talmudists tell us, it was then grown to a custom to set up▪ Tables in the Temple, and Money-Changers sitting at them to change their bigger Money into lesser, whole shekels into an half shekel (which the poorest Israelite wa•• appointed to pay or to take pledges (sometimes their very Coats on their Backs, &c.) forcing all to that payment. There also they might buy all sorts of Sacrifices which the covetous Priests oft received, and sold them then again to others. Now the Lord Christ seeing this couzenage and contumacy, The Zeal of God's House (as ever, so now more especially) did Eat Him up, and in the Ardency of his Spirit, he call'd those Priests a pack of Thieves. No better are all such who under colour of Religion hunt after filthy lucre.

Then Christ marrs their Markets, and drives them all out of the Temple with [pro∣cul, O, procul este profani,] Get ye gone Oh Profligate Priests, who while ye profess [The Temple of the Lord, the Temple of the Lord,] Jer. 7.11. Ye do notoriously profane▪ it. Who hath required these things at your hands? Isa. 1.12. This Gate of the Lord none but the Righteous should enter, Psal. 118.20. and such only as keep the Truth, Isa. 26.2. Are Angels of Darkness cast out of Heaven, and will ye make this my Holy House a Den of Devils. N.B. Notewell. Thus Reformation was Christ's chief care then, when Religion was corrupted, and it will be so to the end of the World.

The 3d Remark is, When Christ comes into his Temple, Mal. 3.1.3. He finds in his Temple Money-Merchants, &c. such Sacrilegious Simonists (both of the Clergy and Laity so called) making a sale of sacred things, which the very Heathens abhorred (as the Roman twelve Tables, &c.) and others long since complained. N.B. Note well. That Church-Benefices were bestowed [Non Ʋbi optimè, sed ebi quaestuosissimè, non dantur dignio∣ribus, &c.] Not to those that best deserved them, but to those that would give the best price and most money for them. This is as if a man should bestow so much Bread on his Ass because he is to Ride upon him. Some Beneficed Parsons may Preach before their Patrons upon Numb. 22.30. Am not I thine Ass upon which thou hast rode ever since I was thine. Christ is angry at this in a Reformed Church.

The 4th Remark is, Christ made a scourge for those Money-Merchants, &c. John 2.14, 15. A Whip made of Cords, propably of such cords as were scattered by the Drovers that came thither to sell cattel there, with this Whip He scoures the Temple of a great Multitude of Sturdy Fellows that lived upon that Temple-Market, he having neither Arms himself, nor Armed Men to Assist him in this cleansing work. Yet he accomplishes it without opposition, though there were then a Garrison of Soldiers in Antony's Tower (belonging to the Temple) on purpose to quell Tumults therein at such times. N.B. Note well. In this Act Christ put forth doubtless a Beam of his Deity, whiles he (but one single Man, and at that time but contemptible, in himself, and the Scribes and Pharisees all the while looking on and raging against him for hin∣dring their gainful-Trade) like another Samson lays Heaps upon Heaps (yet without

blood-shed) with the Jaw-bone of an Ass, with the stripes of a Whip. Surely some sparkling Rayes issued out of Christ's Eyes, and a dazling splendour and uncontroulable Majesty of his Divine Nature was seen seated and shining in his Countenance, that so great a multitude with so many hungry Bellies (that have no ears) could be cast out (nolens, volens) out of the Temple. Jerom extolleth this Miracle above restoring sight to the blind, use of Legs to the Lame, and Life to dead Lazarus, &c. And that An∣tient Father addeth, Quotidiè Jesus Ingreditur patris Templum, & ejicit omnes tam Epis∣copos, quam l••••cos, Vendentes p••riter ac ementes, &c. Christ will daily cast out all those Money Merchants, both Ministers and others, &c.

The 5th Remark is, While Christ's zeal was thus accompanied with revenge, (as 2 Cor. 7.11.) yet doth he not (as one transported with passion) serve all those Pro∣phaners of his Temple with the same sauce; for the Dovesellers had only words from him, while all the other had blows. 'Tis said expresly, That Christ only said to the Dove sellers [Take these things hence, &c.] John 2 16. The cause of Christ's tender∣ness toward these above the rest is canvased, some say, it was because he was minded of the Dove that lighted upon him, when the Holy Ghost descended in that form, so carried with a Dove-like meekness towards them. Others say, That these Dove-sellers (probably) were not so refractory, more tractable, and, as not so gross, so nor such obstinate offenders. However, those Dove-sellers were grown more audacious afterward (when Christ came the second time to purge his Temple) for then they had got Chairs (an argument of dignity) to sit in, Mat. 21.12.

The 6th Remark is, Reformation of Religion cannot be expected to be all done at once, especially after such an horrible Apostacy under Antichrist, until Christ come the second time. Here matters were not much amended, notwithstanding Christ's first attempt in the entrance into his Ministry, John 2.14. So that he comes again to the same work, Mat. 21.12. & Mark 11.15. at the end of his Ministry, Idols and Evils are not easily or at once done way.

The second passage that falls out under this first Passoever after Christ's Baptism was [their asking him a Sign, to which he answered, Destroy this Temple, and I will raise it up in three days, &c.] John 2.18, 19, 20. Mark here,

First, Those Money-Merchants being angry at his Interrupting their Gain, urge him to work some Miracle, that they might divert him from his enterprize of their Ejection. This bastardly brood (as Christ calls them for their degenerating from their forefathers Faith and Holiness, Mat. 12.39.) Seek after a Sign, whereas they might have seen Sign enough in his so powerful ejecting of them, as above, in their Irre∣sistible Expulsion. Thus they maliciously pressed for a Miracle while they were un∣der one, yet Christ answere them obscurely, because they were unworthy of plain∣ness, as Mat. 12.40.

The Second Remark is, Christ's answer here [Destroy this Temple, &c.] is the same in effect with that sign of the Prophet Jonas, though that was a little more manifest, for in the History of Jonas's lying three days in the Whale's Belly,] they might have found the Mystery of Christ's Death, Burial and Resurrection. But here Christ spoke darkly of the Temple of his Body, John 2.21. which the Disciples themselves understood not till it was accomplished, ver. 22, and therefore these Cavillers through their Infidelity much less would believe him.

The Third Remark is, Christ doth congruously call his Body the Temple, because the Godhead dwelt bodily in it, Col. 2.9. God dwelt personally in his body, as he did Sacramentally in the Material Temple, and as he doth Spiritually dwell in our hearts Eph. 3.17. The Tabernacle of Christ's Body, was not made with hands, Heb. 9.2 nor built by the power of Nature.

The Fourth Remark is, Every man's Body is call'd a Tabernacle, 2 Cor. 5.1. where∣in the Soul dwelleth, and the Temple wherein the Holy Spirit dwelleth, 1 Cor. 6.19. and therefore we may not Harbour Lusts that defile God's Temple, Money-Mer∣chants, &c, least Christ come in Anger and Scourge us with Scorpions, &c.

The Third Passage of Christ's Publick Life, (which began at this first Passeover Reform∣ing his Temple) was the calling of Nicodemus, John 3.1, 2, 3, &c.

The First Remark is, This Nicodemus was one of the Judges of the Great Sanhedrim, call'd a Master in Israel, ver. 10. This Chieftain of the Pharisees comes to Christ before his Departure from Jerusalem, to become Christ's Disciple. We read, that many did Believe on Christ there, when they say his Miracles, John 2.23. though we find none, he did then in Jerusalem, save the Whipping out of those Money Merchants, &c. un∣less some were done, which are not related. Those Believers Christ Believed not,

for he knew the Inconstancy of their Hearts, better than the Gardiner knows what Flowers he shall have at Spring, because he knows the Roots. Christ knew that their Faith was Fickle and Unfaithful, as flowing only from a sight of his Miracles. Therefore Christ would not Believe them, though they pretended to believe in him, ver. 24, 25. Yet Nicodemus (the sincerity of whose Soul Christ saw) was admitted to his Discipline.

The Second Remark is, Though he was sincere, yet this Master of Israel was noto∣riously Ignorant, Especially in the Doctrine of Regeneration, and of the Kingdom of Heaven. These two points did perplex his mind, John 3.4, 9, 10. The Pharisees and Philosophers are call'd Princes of this World for their Learning, 1 Cor. 2.8. yet their Learning hung in their Light, and Gospel Truths were Gibrish to them, and puts Ni∣codemus upon his [How can this be] twice? ver. 4, & 9. Yet Christ insults not over his Ignorance, but deals tenderly with him in his convincing instructions, and (not to disgust him) he saith not [Thou] but [a Man] must be Born again; thou, or any other, &c.

The Third Remark is, Yet such a Proficient did this Nicodemus prove, (notwith∣standing He was but a Night-Bird [coming to Christ by Night for fear of the Jews, John 3.2. & 7.50. and notwithstanding He was thus Ignorant, believing no more as yet, touching the Messiah, but that he was a Prophet come from God) that afterward he shews himself for Christ openly in the Sanedrim at the Council-Table, saying, [doth our Law condemn any man before he be heard]? John 7.51. and again his Faith broke forth at Christ's Death, as the Sun from under a Cloud, [bringing Spices about an hun∣dred weight, &c. to embalm Christ's Crucified Body, in Testimony of his Hope of a Resurrection, John 19.39, 40. As Nicodemus had broke up the Council with one word seasonably put in, and prevented them (for that time) from attempting any thing against Christ, John 7.50, 51, 52, 53. where we find him so well resolved to own Christ, that all the Seniors in the Sanhedrim could not Jeer him out of his Religion, as the Devil doth too many at this Day. So he is found publickly couragious in own∣ing Christ at his Burial, Joining therein with Joseph of Arimathea (a Chieftain in the Civil State, as he was in the Ecclesiastick) yet both of them before were but secret Servants of Christ) and jointly manifesting their love to Christ, who had been so cruel∣ly handled. Now that blessed Seed (which had so long lain under the Clods) was sprung up above Ground.

The Fourth Remark is, Here we have a clear comment upon that dark Text, [The first shall be last, and the last first], in comparing Judas with this Nicodemus: Who was only a Night Professor, and came to Jesus but by Stealth and in the Dark, as if asha∣med any should see him do so, when at the same time Judas boldly owned his owning Jesus in the sight of the Sun, &c. Nicodemus was but a dull Disciple, and a slow learn∣ing Schollar, marvelling at those Mysteries of Godliness which Christ taught him in his School, John 3.4, 7, 9, 10. When Judas soon learnt his lesson, became a forward Preacher, and a famous Miracle-Worker with his fellow Disciples. Mat. 10.1, 2, 3, 4. Luke 9.1, 2, 6. &c. though thus far Judas out stripped Nicodemus, Riding upon the Fore-horse all this while, yet at the long run, when they (both) came to the upshot, and toward the Race-end, at the last Judas lags, and betrays Christ in the Night, when Nicodemus did faithfully profess Him in the Day, &c. both in John 7.50. and in John 19.39. He having good Blood, could not long belye himself, his sincere love to Christ was as fire, that could not long lie hid, no more than that of the true Mo∣ther to her Child, when it was to be cut in pieces, 1 Kin. 3.25, 26. This Dastard Disciple did briskly bear up, when bold Judas's false-fire dwindled into Hell-fire. So that four properties in Nicodemus are very conspicuous, though Learned yet was he 1. Sincere. But 2. Ignorant. And 3. Timorous: Yet 4. Constant, because Sincere, &c.

The Fourth Passage of Christ's Publick Life, (after this transaction with Nicodemus) hath relation to John Baptist's Imprisonment. Jesus leaving Nicodemus, departeth from Jerusalem into Judea, where he setteth his Disciples to Baptize in his name, whom those John Baptized as yet knew not, John was Baptizing still in Aenon of Galilee, John 3.23. and there presently (having traversed Judea all along Jordan) his Sun set∣teth, &c.

Concerning John Baptist we have these Remarks Recorded, &c.

The First Remark is, That He was (as Chrysologus calls Him) Legis & Evangelii fibula, the Buckle or Button that bound the Law and the Gospel together, the bond of both Testaments: He is resembled to that Angel with one Foot on the Sea (the Law which is rough and moveable) and with the other Foot on the Land, (the Gospel, which

is smooth, firm and stable, &c.) Rev. 10.2. Christ himself calls him more than a Prophet, Mat. 11.9. because he pointed out Christ with the Finger, whereas the foregoing Pro∣phets only saluted him afar off, Heb. 11.13. He was beyond all born of Women, both in Dignity and Doctrine; above all the Prophets, as nearer to Christ, and his immediate Fore∣runner, yet behind and below the Apostles, as not being an Eye-witness of Christ's Suffer∣ings, Death•• Burial, Resurrection and Ascension, as they and the Evangelist were. He, by his Divine Doctrine and Aust••re Life, had merited among many to be taken for the Messiah Joh 2.19, 20, but he durst not assume that Honour to himself, ver. 21, 23.

The Second Remark is, This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them, Joh. 5.35. burning in himself, and shining to others: Hereupon a prodigious Resort was made unto him, even all Judae•• (as well as Jerusalem) and all the Regions round about, Mat. 3.5, 6. but they soon grew weary, and fall off, Rejoycing in him only for a Season, for the which they were justly raxed by our Saviour, Mat. 11.7. He also soon grew stale to them (as they soon grew weary of him;) so that they made no more reckoning of Him, than of a Reed sh••ken with the Wind, a worthless, poizeless, priceless Person, one of no worth, a thing of nothing. Then they shamefully slighted him, as after the Galathians did St. Paul. for whom once they could have pull'd out their own Eyes, but afterwards they would have pull••d our his Eyes could they have come at him, Gal. 4.14, 15, 16▪ And as it is now the fate of Godly Ministers, to whom Peoples fickle Affections too soon flag and fall, neu∣trum modô, Mas modò Vulgus, Vulgar Men are variable in their Minds, as soon in and as soon out, not pleas'd full nor fasting: Austere John hath a Devil, and a Sociable Sa∣viour is a Wine bibber; no Preacher can please Froward Hearts.

The Third Remark is, so soon as John Baptists Work was done, He had a Writ of Ease sent him, He is then cast into Prison. The last account we have of the Baptist, is his baptizing at Aenon near Sal••m, Joh. 3.23. that was before he was cast into Prison, ver. 24. We hear no more of him by any of the Four Evangelists, till the story of his Imprisonment, which Luke records with the occasion of it, Luk. 3.19, 20. who tells us ver. 1. that Herod was Tetrarch of Galilee (as Pilate was of Judaea) and Aenon stood in Galilee, the Baptist's then last place of Residency: And it appears that the Baptist preached to Herod, who heard him gladly, and did many things, being unable to ward off the Power of the Word which came so close upon him, Mark 6.20. and that John told this Tetrarch of his faults, with as much freedom as he committed them, espe∣cially in telling him [It was not lawful for him to have his Brothers Wife.] Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod (touch the Mountains and they smoak) yet Herod remembred John, Mark 6.19, 20. True San∣ctity shines with such Majesty, as sometimes strikes an awe upon its Adversaries Con∣sciences, as here in Herod; but his Carnal Concupiscence did overpower his Super∣ficial Reverence, therefore the Evangelist Luke doth characterize him to purpose, saying, [He added yet this above all, to all his other Evils, that he shut up John in Prison,] Luk. 3.19, 20. This Sin was his Top Sin, wherewith he fill'd up his measure, a sad Document to Persecutors. There is no stint in acts of sin, but as one Wedge makes way for another, so here Herod ••dded still, and this sin filled up his Ephah, then no Re∣medy, 2 Chron. 36.16. Mat. 23.31, 32.

The Fourth Remark is, Herod having thus wickedly gratified his wanton Minion (He∣rodias) in confining the Reproving Baptist, (she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof) waits a fit occasion for a full Revenge; but could not find it (because Herod feared John, &c.) till he had lain in Prison about 18 Months, which was the just number of Months God allowed him for his Publick Service at liberty, and then laid him aside, when his Work was done, as he doth and will do us in this day. Till then, Divine Bounds are put upon Humane Persecu∣tors, beyond which no Powers can pass, Job. 38.11.

The Fifth Remark is, Jesus hearing of John's Imprisonment, steps into Galilee] Mat. 4.12. The true cause of John's confinement, was Herod's not complying with John's Do∣ctrine about his Herodias, (as the Pharisees, Sadduces, Publicans, Soldiers and the rest of the People had done, Mat. 4.7. Luk. 3.10, 11, 12, 13, 14.) Though fear of Sedition was pretended, because of the Great Multitudes that followed and admired him: This hath ever been an ordinary accusation cast upon the most quiet and innocent, to be Seedsmen of Sedition, and Troublers of Church and State, as upon Elijah, Jeremy, &c. Thus Paul was called a Pest, Act. 24.5. and Luther, Tuba Rebelltonis, the Trumpet of Rebellion, &c. These old Rusty Tools the Devil draws forth, furbisheth them (as the Broker doth Old Clohes, &c.) Tertullian calls Satan, Interpolator Creaturae, a Broker or brusher up of Old Clothets, &c. for doing Mischief this Day.

The Sixth Remark is, Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety, but rather to be a supply and Succes∣sor to John, who was taken a Prisoner at Aenon in Galilee, which was under Herod's Government. Still God takes care of these two Tribes (Zebulon and Napthali) which had long laid in darkness: Now the Devil in Herod, blowing out one Shining Light (John) as to usefulness, God sends them a Jesus: God will not starve his Work for want of Witnesses.

The Seventh Remark is, It was during this many Months Imprisonment, that John sends his Message from Machaerus Castle to Christ, Mat. 11 from 2, to 20. and Luk. 7. from 18. to 36. not for his own sake, but for the satisfaction and settlement of his Disciples, who possibly expected, that Jesus (among all his other Miracles) might add this one of Miraculously Releasing their Master out of Herod's Hands, seeing he was a Prisoner for Christ and the Gospel▪ But they meet with this Answer to that point (yet fully to all the Rest) that his Work was to preach the Gospel, to set Prisoners free from, Hell, not from Herod; that his Kingdom consisted not of Temporal Redemption, and blessed is he that is not offended in this, but submits to God's Wisdom in it. John Ba∣ptist had intimated as much to them [he must increase, I must decrease] the Moon gives way to the Sun, &c. Though in order of Time John Baptists beheading was about eigh∣teen Months after his casting into Prison, so many wonderful Works of Christ were wrought before it; yet that we may take the whole story of the Baptist together, we will begin Christs second. Passover with the Beheading of Him.

The First Remark herein is, Because the Holy Baptist had touched Herod's White Sin, (which indeed was Black Wickedness, he must be cast into Prison, without either Bail or Mainprize, tange Montes & fumigabunt, this great Mountain (the King) being thus touched upon his Adulterous Right Eye, begins to smoak, and breaks out into a flame of Rage against the Baptist, (thinking it irrational for a Subject to stand still while his own Eye is pickt out, much less for a King to have that Affront from a Subject) and not only confines him, but lays Fetters upon him as an High Malefa∣ctor, and a stirrer up of Sedition; there he lay bound for a year and an half for tell∣ing the Truth.

The Second Remark is, All this eighteen Months Herodias hung over him (as the words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Mark 6.19. signifie) with her most Malicious Mind, which could not be glutted with Gaoling and Fettering him, but she must have a draught of the Baptist's Blood; and though she insatiably thirsted for it, yet could she not come to her purpose for so long a time (which must needs be a Torment to her) not∣withstanding all her Power and Policy? for the Baptist remained still as a living Witness against her Wickedness. Thus is the Rage of Man restrained, that will not turn to the praise of God, Psal. 76.10. God over-rules the Malice of Men, and Tyrants cannot take us off, when they, but when God pleaseth.

The Third Remark is, It may easily be imagined how restless Herodias was to wrack her Revengeful Rage upon the Baptist all this long time, for she could not have her Amorous Hugs with her Herod, without some seeming checks; notwithstanding all her wily and wickedly-witty-wit of a Woman, yet could she not contrive a conveniency nor find a fit opportunity for beheading the Baptist all this while, until the Design was laid to do it upon Herod's Birth-day Feast. This is call'd [the coming of a Con∣venient Day] Mark 6.21. Neither the Wit of a wicked Woman, nor the Wisdom of a wicked Man can prevail against God, Prov. 21.30.

The Fourth Remark is, This Birth-day then (when other Methods miscarried) was the Day appointed by Herod and his Harlot for acting this Bloody Tragedy, Res tota ex composito gesta est (saith Paraeus on the place) the whole matter was thus plotted. A great Feast must be made, the Nobles invited, the Damsel must Dance, the King Swear; hereupon the Baptist must be beheaded, and the Queen (or rather Quean) hereby gratified. Oh horrible impudence against God himself, and both crafty and cruel Conspiracy against an Innocent Minister, only for touching this Great Man upon the Sore. All this was done without any Law, Right or Reason, the Prisoner all that time was never admitted to come unto a fair Trial or Hearing: Christ on Earth, and God in Heaven do permit this Arbitrary Proceeding as unconcerned: 'Tis strange a God of such Power, should be a God of such patience: But what man can counsel God, whose way is in the Deep, and his Wisdom unsearchable; better is God's Will always than mans.

The Fifth Remark is, Nor must we say, that God was not concerned all this while, (as he knew nothing of the Baptists hard usage, according to George Marsh, the

Martyrs phrase) for before the Baptist's beheading, God was concern'd so far as to lay a Restraint upon Herod from killing John till eighteen Months were expired. God put a double Iron-Cord of fear upon the Tyrant's Heart. First, He feared John, Mark 6.20. whose Innocency shone in that Old Fornicators Face, and his very Countenance could not but give him Reverence: Secondly, He feared the People, Mat. 14.5. (who hated him already for his many Crimes and Cruelties) lest the Multitude should move a Mutiny at the Murder of so Innocent a Person, and so Honourable a Prophet (as Mat. 21.46.) though he would impose on their belief, that the Baptist bore all those Severities justly, for his practizing Treasonably against the King.

The Sixth Remark is, And God concern'd himself also after the Baptist's beheading (as he had done before it) for Herod fearing Man (in this double fear of John and the People) more than he feared God: Hereupon God struck him (after this Murder) with Horror, Terror and Torment, Luke 9.7. He stuck fast in the Mud (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) and could find no way out of his perplexity; but God made him (soon after) find a way out of his Kingdom (the half whereof he had pro∣mis'd to his Dancing Damosel) for his notorious Hypocrifie, while he seems to ex∣piate his Pretended Perjury with his Intended Murder, &c. Though Divine Vengeance seem'd to sleep all this time, yet did it awake with a witness, (for it never dieth) falling foul upon all these Principal Conspirators, as Historians inform us. For as to Herod, Josephus saith, that Aretas, King of Arabia, being offended with him, for putting away his Daughter, and taking Herodias to Wife in her room) came upon him with an Army and cut off his Forces, which loss (saith he) all men interpreted as a Just Vengeance upon him for his Unjust usage of the Baptist. This was not all, but within a while after his Brother Agrippa accused him of Treason before the Senate at Rome, for which he was banish'd by the Emperour Augustus, to Lions in France, (and his cursed Curtizan with him) where the Deadly Dart of his own blood guilti∣ness, stuck so fast in the sides of his wounded Conscience, that it brought him first to Despair, and then to Destruction, in laying Violent Hands upon himself. There also his Paramour Herodias (another Jezebel in insulting over her Husband, and stirring him up to work wickedness) did miserably perish; both of them, who had been Part∣ners in Heinous Murdering, became Partners in Heavy Suffering; they both lived Ʋn∣defired, and died Ʋnlamented, &c. Nor did the Dancing Damosel (who trip'd upon the Toe to take off John's Head) escape the Vengeance better, as Nicephorus reports, for she passing over a frozen Lake, the Ice broke, she slips in, and the Ice closing again above her Shoulders, Chops off her Head. Thus Vengeance wrote her sin upon her punishment in legible Characters for her getting the Baptist's Head chopt off.

N. B. (1.) Great Mens sins ought to be Reproved, the Baptist did, when none else durst, Herods.

(2.) Wicked Men will hate their Reprovers.

(3.) Godly Reprovers may suffer by a Hangman, &c. yet God amends all with Heaven, &c.

CHAP. X.

HAving given the whole Story of the Baptist together, without any Interruption by other Intervening Passages; I now return to give the Relation of our Lord Jesus's Life and Actions under the Second Passover, (about which time began the Ba∣ptist's eighteen Months Imprisonment) in those few following Remarks, premising only this short Preamble concerning the difference betwixt John Baptist and Jesus Christ, to wit, the Former wrought no Miracle, as the Latter did many. Though John Baptist was declared by Christ to be the greatest among all that are born of Women, Mat. 11.9, 11. yet was it not given him to work Miracles, John 10 41. as Moses, Elias, &c. had done; the Reason is supposed either, (1.) That He might not be mistaken for the Messiah, who yet got great Veneration by his Mortified Conversation. Or, (2.) That the Minds of the People might not be distracted betwixt John and Christ, as two contemporary competitors, therefore the Glory of Miracles was wholly reserved to the Messiah: Or, (3.) That the First Miracles under the Dispensation of the Gospel might be wrought by the Lord of the Gospel. And (4.) God saw no need why the Baptist should work any. The Express Character of Christ is, [that he was Mighty in Deed and Word, Luke 24.19] as 'tis said of Moses, that (in the same words invert∣ed) He was Mighty in Word and Deed, Acts 7.22. N. B. In those two Characters, I

observe this Criticism of three branches. 1. These two Characters of Moses and the Messias are recorded by one and the same Penman, for the Acts of the Apostles were writ by Luke who travell'd with Paul, Col. 4.14. & 2 Tim. 4.11. 2. In Moses's Character, the words are Plural [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] mighty in Words and in Deeds, but in the Messia's Character they are Singular [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] mighty in Deed and Word. 3. Deed is placed before Word in the latter, but Words be set before Deeds in the former. The reason of this Inversion in the order of Speech seems to be this. The same Penman Luke Characterizing Moses in Stephen's Oration, Act. 7.22. speaks of him as a Servant only, as the Apostle doth, Heb. 3.3, 5. Yet a Servant of the better sort, a Man of Worship (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) or Moses, the Man of God (as he is called) Deut. 33.1. Josh. 14 6, &c. to shew that he was mighty, first in his Doctrine, and then in his Miracles. Therefore Words are set before Deeds in Moses's Character, He was not a Man of Words only and not of Deeds also, for so he had been an insipid and an insignificant Cypher, or as the Vulgar Pro∣verb is,

A Man of Words, and not of Deeds Is like a Garden full of Weeds.

Say Well and Do Well, Fare, Fac. not say Much and Do Little: A good Walker is better than a good Talker.

But Moses was mighty in that Message of Words to Pharaoh [Let my People go, th••t they may serve me, saith the Lord] and this mighty Message Moses back'd with many mighty Miracles, even to the confounding of Pharaoh and his People, &c. Thus Moses became a Man mighty first in Words and then in Deeds: But the Messiah is wor∣thy of more Glory than Moses, Heb. 3.3. for he is a Son, and so to be prefer'd before a Servant, yea God's Son▪ his only Son, yea God himself, as is proved by many Ar∣guments, Heb. 1. &c. Christ was Himself the Word, John 1.1. & 1 John 5.7. the word essential, personal and enuntiative, therefore Luke (who was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Inspired by the Holy Ghost in both these characters) saith, He was mighty in word, in the singular number, yet expresseth his being mighty in Deed first, because (as may be sup∣posed) his wonderful Incarnation and Hypostatical union of the two Natures, is such a marvelous and mighty Deed as cannot be parallell'd in the whole World: There∣fore is he call'd [Mighty in Deed and Word] with that additional clause [Before God and all the People] Luke 24.19. Moses and the Messias were Similes alike, Deut. 18.15. but they were not pares equal, for Christ was a better Mediator, Heb. 7.22. and 9.15. &c and wrought better and mightier Miracles: Moses turn'd Water into Blood, Exod. 7.20. but the Messias turn'd Water into Wine in Cana, as above, &c. that was suffocating, but this was cheering and cherishing the Spirit of Man. Beside, Christ was more mighty in Deed (especially in that of Redemption, which was but one entire and singular Deed) than ever any mortal man was. As never Man spake like him, John 7.46. So never Man did like him say they, Mark 2.12. How mighty Christ was in Deed his Miracles, and how mighty in Word, his Sermons and Conferences do gra∣phically declare, All these have a comely Intertexture in Scripture-Record, his Miracles are so intermixed with his Sermons and Conferences, that we must take them up promiscuously (as they fall out in order of Time) here in this discourse, some whereof are already mentioned as to place, such as the Miracles in Cana, Capernaum, &c. and his Conference with Nicodemus, &c. to which I add here that with Nathaniel; Whom Philip found and brings him to Christ, John 1.45. Grace is communicative [bonum est sui Diffusivum] no sooner is Philip converted, he will not engross Christ to himself, no more than Andrew before, John 1.42. each of them bring their friend to Christ, who is not as Gold that may be Monopolized, but as Light whereof all may partake without wrong one to another. This young Convert stumbles upon the Threshold, and his stumbling block was the same in substance with that of the Wicked Scribes, John 7.41. [Can any good come out of, &c.] yet with a better Heart, ver. 46. not out of malice, but from desire to be resolved concerning that common errour. But behold Christ's candour towards a doubting convert whom he saw honest Hearted, gives him his Hand in an high Encomium, ver. 47. where Christ wonders at his own work of Grace on Nathaniel. He objects [Whence knowest thou me]? ver. 48. Christ tells him, his Eye was upon him under the Fig-tree; whence Nathaniel believes him the son of God, who knew his heart before he saw his face. Christ thinks of us, when we little think of him. See Rom. 5.10. N. B. Note well. We should be in the fear of Christ every where, who sees us under Fig leaves, &c. then Nathaniel confesses him to be God in knowing Hearts; then Christ tells him how Him∣self was Jacob's Ladder to bring him to Heaven, v 49. &c. there being no back stairs thither.

Christ's Conference with Niende••us (before mentioned) John 3. doth likewise de∣monstrate him to be mighty in ••eed and Word. And no less doth that with the Wo∣man of Samaria, John 4.7. &c. In which History there are found these famous Re∣marks.

First, God must be Trusted, but he may not be Tempted. The malicious Pha∣risees soon heard at Jerusalem what Herod had done to the Baptist in Galilee for gather∣ing (as was pretended of dangerous consequence) so many Disciples, and Jesus also became an Eye sore to them for gathering more Disciples than John did. Hereupon Christ knowing this, and that he was in equal danger from those envious ones, He withdraws from Judea and goes into Galilee, that he might be out of their reach, John 4.1, 3. N.B. Note well, As he did, so may we flee from Persecution.

The Seco••d Remark is, Happy is the Place and People that lay in Christ's way. This was Samaria's happiness, Christ must needs go through it, John 4.4. Where ever Christ comes to look with his look of love upon poor mortals, there do his footsteps drop some fatness, Ps. 65.11. As David's Bowels yerned, saying [Is there yet any of the House of Saul that I may shew kindness to them]? 2 Sam. 9.1, 3. So and much more do Christ's Bowels yern, saying [is there yet any of the House of Adam, that I may shew the kindness of God to them]? Therefore must he needs look upon Samaria, &c.

The Third Remark is, Christ (God-Man) voluntarily subjected himself to undergo our Humane Infirmities, which are the fruits of Adam's eating the forbidden fruit. [He was wearied with his Journey,] John 4.6. Many a weary footstep did Christ take to seek and save his lost Sheep. He had travell'd at the first Passover from Capernaum (in Galilee) to Jerusalem (to purge his Temple of the Money-Merchants, &c.) a Jour∣ney reckoned 56 Miles, and now again he travels from Judea by the way of Sychar and Samaria into Galilee again, with which Journey he waxed weary, so sits him down up∣on the side of Jacob's Well to rest him. This made him a more merciful High Priest, both apt and able to succour us under our Infirmities, wherewith he was touched so far as sin is not in them, Heb. 2.17. & 4.15. & 5.2. As those that have been troubled with the Tooth-ach, can and will most pity such as have it. Thus are we bid to pity those in misery, as being our selves in the body, to wit, the body of flesh and frailty, Heb. 13.3.

The Fourth Remark is, Behold the sweet concurrence of the various workings of Divine Providence. As Christ must needs go thither, and sit there, so at that very juncture, The Samaritan Woman, must needs come thither and draw water there, so have an happy opportunity of holding a saving conference with Christ. 'Tis not in us to direct our own steps, Jer. 10.23. but they are ordered by the Lord, Psal. 37.23. so were this Womans, though but a poor Tankard-bearer, yet Christ despiseth her not, but is better to her than she expected: She came only for perishing Water, and well too she might find that (seeing sometimes droughts dry'd and drank up their Wells of Wa∣ter) but she met with Living Water which she expected not, and which quenched her thirst after Sin, &c. whereby she understood, that a Cup of cold Water given to a Dis∣ciple, shall not lose its Reward, much less to Christ himself.

The Fifth Remark is, How poor became a rich Christ for us, to make us rich, 2 Cor. 8.9. here our Lord was not only weary with walking, but also thirsty, it being then Twelve a Clock (the Jews sixth hour reckoning from six in the Morning) the hottest time of the day, his thirst therefore made him ask a Cup of cold Water from this poor Pitcher-bearer. Oh Glorious condescension, not only that being a Jew-man should ask Drink of a Samaritan Woman, (whereas the Samaritans took it ill they were so slighted by the Jews) John 4.9. but also that He, who was Lord of all, Acts 10.36. Heir of all things, Heb. 1.3. and on whom the Eyes of all Living Creatures do daily and duely wait for food in due season, Psal. 104.27, 28. & 145.15. N.B. should thus wait here upon a poor Woman for a draught of Water. Oh love this Lord Jesus all of us, who thus loved us, he was thirsty to quench our thirst, &c.

The Sixth Remark is, Christ is the best gift that ever God bestowed on man. [If thou knewest the gift of God] John 4.10. the love of God in giving Christ is a Sic without a Sicut, He so loved the World, John 3.16. as nothing in Nature can be found wherewith to parallel it. Christ is call'd the Benefit [Partakers of the benefit, 1 Tim. 6.2. that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the best benefit in the whole World. God's Philanthropy (as 'tis call'd, Tit. 3.4. or love to men) did outshine his love to Angels, who fell without a Redeemer: God gave not Christ for the benefit of their Redemption. Oh prize this gift and be∣nefit above all, none like it, as 1 Sum. 21.9. none but Christ cry'd the Martyr.

The Seventh Remark is, We all are naturally prone to slight and shift off the offers of Christ

and Salvation: Behold how witty this Woman was to reject Christ's offer of Grace, she shifts it off with an armed Dilemma, a double horn'd Argument, (1.) Drawn from the dep••h of the Well, and his want of a Bucket (the Jews abhorring the use of Sama∣ritan Vessels, as well as Society with their Persons) hence concluded, he could not perform his promised Living Waters. Thus those Recusant Guests vil••pended and made light of the Royal Supper, Mat. 22.3.5. And thus the Jews rendred themselves un∣worthy of Eternal Life, Acts 13.46. The Apostle saith, this refusing or slighting the Rich offers of Christ by frivolous excuses, yet by plausible pretences, is as much as our Souls are worth, Heb. 12.25. therefore have we need to look to it.

The Eighth Remark is, Worldly Professors, as they boast of their Old Progenitore, so they can be content to take up with worldly Privileges: Thus those Samaritans bore much upon their Father Jacob, though they were a degenerate people, 2 King 17.24, &c. Thus the Jews bragg'd, that they were Abraham's Seed, John 8.33, &c. yet look∣ed no further than an Earthly Canaan. This was the other, and second Branch of the Woman's Shifting Wit here, [art thou greater than Jacob, &c?] John 4.12. if not, how could Christ have better Waters to give? Jacob was content with this, for him∣self, his Children and Cattle to drink of, &c. But sure I am, Jacob and all his Seed must have better Water than what Cattle drink of (to wit, the Water of Life;) though Worldlings can be content with Cattle-comforts.

The Ninth Remark is, Scoffing Consciences ought to be smartly aroused: 'Tis the Sentiment of some Learned Criticks, that this Samaritaness doth jeer our Saviour in her saying to him [Sir, give me this Water, &c.] John 4.15. Whereupon Christ turns short upon her for her Ironical Taunt, and smites her Conscience with these Powerful Words, [go call thy Husband, &c.] ver. 16. N. B. When the Heart is so stupified, as to despise Grace, it needs Corrosives rather than Cordials: When she would have cover∣ed her Fault with a fallacy, saying [I have no Husband] ver. 17. Then Christ came close to her Conscience, answering, [Thou hast had five Husbands, and he thou now hast is not thy Husband, &c.] ver. 18. Some Women avoid (saith the Philosopher) the Bed of one Man, that they may be made a Bed to many: Christ teaches Ministers here to speak home to the Heart; no•• striving so much to please the Athenian, with novelties, as to profit the Christian, with Soul-searching Truths. This is the best way to do most good.

The Tenth Remark is, Oh how candid and condescending Christ is to wounded Consciences, He hath a soft Hand for a sore Heart; and so should all his Ministers have. Behold here a Miracle of Tender Mercy in the Messiah towards this Idolatrous Harlot: It was a great Favour in Christ to countenance that Sinful Woman (Mary Magdalen) that washed his Feet with her Tears (instead of Water) and wiped them with her Hair (for want of a Towel) kissing his Feet with her Mouth, when her Soul had received the Kisses of his Mouth, Cant. 1.1, 2. Luke 7.37.38, 44. We read not that the Virgin Mary did thus much, yet the Pharisees (those Pictures of painted Piety or Hypocrisie) hard∣ly censur'd Christ (their Better) for not kicking her out of his Presence, ver. 39. as a lewd and light Huswife. How much greater was Christ's candour and kindness to this Samaritan Adulteress and Idolatress, who instead of demonstrating her love to him (as Mary Magdalen did) had rejected his Grace with jeers, yet Christ mildly convinceth her, and as the compassionate Samaritan, Luke 10.33, 34. not only pours in the Wine, (or sharpness of the Law) to search, but also the Oyl (or sweetness of the Gospel) to supple this Samaritanesses Wounds. He instructs her in Cases of Conscience, from ver. 19, to 25. and is more plain to her, ver. 26. than to the stuborn Jews, John 10.24.

The Eleventh Remark is, What a wonderful Work is the Work of Conversion: Oh what a change of Heart and Life is wrought thereby. No sooner had this Woman got a Right Understanding of the Messiah (from whom she expected all saving Knowledge,) ver. 25. and her Affections fired with Desires after him upon his manifestation of himself to her; Now she leaves her Water-pot. ver. 28. she had greater things in hand, and better things to look after. Grace is diffusive, &c. her Heart was now set on Hea∣ven, Col. 3.1. Earthly things (as Elijah's Mantle) drop off; she ran, and cry'd up Christ (whom the Jews had rejected) to the Samaritans, whose Bible testified of him, &c. Thus the Disciples left their All, when Christ call'd them effectually.

The Twelfth Remark is, Weak Means may (by God's Blessing) work great matters. This weak and (formerly) wicked Woman was very unlikely means to effect the bringing in whole shoals of Samaritan Proselytes to Christ; but what cannot the Almighty do by any means, as here by her? ver. 29.30, 35, 39, 40. God oft raises Stately Structures out

of Slender Foundations, though he without have us to do so. The Disciples wondred Christ conferred alone with a Woman (there being no danger of kindling Concupiscence in him) because they knew not its tendency, ver. 27. Many believed on Christs both by the words of the Woman, ver. 39. and because of his own word, ver. 41. which is the foundation of faith that comes by hearing, Rom. 10.17, Psal. 19.7, &c.

CHAP. XI.

THough there be many Miraculous Deed and Words of our blessed Messiah before-mentioned because the order of plane required the mentioning of them; yet as to Order of Time, they must thus be Ranked and barely Repeated here, Referring the Reader to the Remarks upon them in the foregoing Chapters: This is their Order of Time as fol∣lows.

• 1st. Christ wrought his First Miracle in Cana of Galilee, where He turned Water in∣to Wine, after he bad whip••d ••u•• the Buyers and Sellers out of the Temple, under the First of his Passovers.
• 2dly. His Conferences with Nathaniel, with Nicodemus and with the Woman of Sa∣maria, &c. full all also in Christs first year.
• 3dly. The Baptist Imprisonment hapned before Jacob's Well-Conference; but after it was Christ's Preaching at Nazareth, where He was in danger of his Life, but escaped by a Miracle.
• 4thly. From thence he went to Cana again, where He be••led the Son of a Noble Man. (belonging into King Herod) lying desperately sick of a Fever at Capernaum, on∣ly with a word of his Mouth, Job. 4.45, 46, &c.
• 5thly. Then went he 〈◊〉〈◊〉 Capernaum, where he cast out a Devil in their Synagogue, healed Peter's Wives Mother, and many more Diseased as is aforesaid.
• 6thly. Next follows the healing of a Leper, mentioned Mark 1.40, &c. Luke 5. 12▪ &c. and Mai 8.2, 3, 4. which is the same Story with the other Two Evangelists. Because this hath not yet been spoke to, take these few Remarks upon it.

The First Remark is▪ The Plague of Leprosie was most rife and prevalent in our Sa∣viour's time; God so ordained it that J••dea was sickest, when her Physician was nearest, The Jews are generally a nasty People, and Leprosie seems to have been their proper Dis∣ease, (as Plica Polonica, Morbus Gallicus, & Sudor Anglicus, &c.) hence some say they were forbid Swines Flesh, because Swine are Leprous Creatures, and their Flesh easi∣ly corrupts in diseased Bodies and turns to Ill Humours, whereby that people (who are so naturally subject to the Leprosie) would be more and more Infested and In∣fected.

The Second Remark is. The Levitical Priesthood could only judge of the Leprosie, but could not heal the Malady; this was reserved for our great High Priest, who was not of Aoron's, but of Melohisedeok's Order. Lepers were not allowed to come into Ci∣ties, till the Priests had pronounced them clean, when the danger of Infection was over, yet the Leprosie continued still (which is a very pregnant Emblem of Original Sin) the Priests Absolution did only restore him to Humane Society: whether this Letter was thus absolved, is unknown. This is only known, that he strained Courtesie (however) to come to Christ in a City, Luke 5.12.

The Third Remark is The Disease of the Body God oft most graciously maketh the coring and healing Salve and Salvation of the Soul: As here in this Leper, who came and worshipped Christ; which haply be would hardly ever have done, had it not been for his Leprosie. Ambrose, saith, Morbi sunt virtutum Officina, Diseases are the Shop of Virtues. And our King Alfred found himself the best (he said) when he was the worst, and therefore prayed, that, when Sin was like to prevail against his Soul, God would send some sickness upon his Body. Thus holy David declared how God in his faithfulness had afflicted him, Psal. 119.75. as if he had said [Lord, thou hadst not been faithful to my Soul, unless thou had so and so afflicted my Body.] 'Tis the sick, not the whole or sound, that seeks to the Physitian, Mat. 9.12, 13. sensible Sinners only seek out and are capable of cure and comfort.

The Fourth Remark is, True faith in coming to Christ for cure, must not doubt of either his Power, or his Will to help, or of his Care concerning us. All our Doubts are reducible to one of these three Heads; We are questioning either Divine Sufficiency, or Cle∣mency, or Providence.

1st. The Father of the possessed Child questioned the sufficiency of Christ's Power, say∣ing [If thou canst do any thing, help us] Mark 9.22. his Faith had its tincture of Ʋn∣belief, ver. 24.

2dly. This Leper questioned the Clemency, Candour and Kindness of Christ's Will▪ say∣ing, [If thou wilt, thou canst, &c.] Mark 1.41. Luke 5.12. and Mat. 8.2. He grant∣ed his Almighty Power, but doubts of his Good Will to him.

3dly. There is the Disciples Doubt (as well as that of the Father, and of the Leper) who questioned the Care of Christ concerning them in the way of his Providence, under a dreadful Storm, saying, [Master carest thou not, that we perish?] Mark 4.38. Where their Fear weakned their Faith, but did not nullifie it; Christ calls them Pettifidians, but not Nullifidians for it, [Oh ye of Little Faith;] Faith is Faith, and owned by Christ, though never so little of it. N.B. Note Well, yet assuredly, we never doubt of Christ's Will to do us good; but in some degree we doubt also of his Power, and of his Care and Providence: They are so linked together, 'tis a weak not a strong Faith that doubts in any of them.

The Fifth Remark is, 'Tis a wonderful Vouchsafement and kind Condescension in Christ, to put forth his Touches of Love to such Leprous Persons as we. To touch a Leper made a person unclean by the Levitical Law, yet Christ puts forth his Hand and toucheth this Leper, and with his Touch healed him. Oh that we could learn from this Caper to found our Prayers upon the Power of God (seeing we have the fretting Lepros•••• ••f Sin upon us▪ and need healing, &c.) This is the best way to speed, Christ is ready to gratifie his Supplicants, yea, to be commanded by them, Isa. 45.11. and to ••ay [I will, be thou clean,] and that word was an Healing Deed here: As Christ is touched with our Infirmities, Heb. 4.15. so hath he his Touch to heal them. 'Tis his Infinite Goodness that he will touch our Menstruous Clouts, and take at our Hands our pol∣luted performances: The High-Priests might enter the Leper's House, and Christ's tooth here is not contactus Contagionis, sed Sanationis, &c. a Touch that Pollutes not the Toucher, but Purifies the Touched.

The Sixth Remark is, Receit of Mercy from God requireth Returns of Duty to God. Thus Christ instructeth this Healed Leper. Though Christ (as to himself) disdained popular applause (accounting it no better than a little stinking breath) for this Mi∣raculous Cure, yet doth he prescribe the cured Man's Duty, which was twofold.

1. Go shew thy self to the Priest, Mark 1.44. for a Testimony against them, whose ma∣licious Mouths have slandered me, that I came to Destroy the Law, &c. let them see, that Jehovah the Physician (Exod. 15.26.) hath been with thee, and that the Son of Righteousness with Healing in his Wings, (Mal. 4.2.) hath shone upon thee, I have made thee clean to thy Self, (which the Priest could not do for thee;) now let the Priest pronounce thee clean to the Congregation.

2. Offer the Gift, &c. Levit. 14.4, to 14. which intimates that the Healed must have an Hearing Ear, an Active Hand, and Feet ready to run God's Errands. We should pay our Pepper-Corn to God, who is content that we have the benefit of ••is favours, so he may have the glory of them. And not Lepers only, but all sorts, after sickness, were bound to offer to God the Ransome of their Lives, Exod. 21.••0. and 30.12. Hezekiah made a Song, and left it to Posterity for a Seal of his Thankfulness▪ Isa. 38. per totum. And the blind Heathens upon their Recovery would consecrate something to their Gods called [Teraphim] from [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to heal Man, and to serve God: which teaches us what to do in case of Cure: But alas how many make Vows while Sick, which they quite forget, when Well, as the Italian Proverb is [Sciopato il Morbo, fraudato il Santo] sick Men recovered, deal with God as shipwrack'd Men escaped, who promise much during their Danger, but perform little after De∣liverance; as he did, who Vowed to the Virgin a Picture of Wax as big as St. Christopher, but escaping to Shore, put her off with a farthing Tallow-Candle, and that came hardly too. This is a cursed kind of Cozenage, Mal. 1.14.

Then next to the Healing of this Leper falls out in order of Time (which Mark 〈◊〉〈◊〉 Luke exactly observe more than Mathew) the healing of the Palsie-man, Mark 2.3, to 15. Luke 5.18, to 29. and Mat. 9.2, to 10. Remarks upon it are these.

• 1st. This Paralytick was brought by his Friends and Relations to Christ for Cure. N. B. Note Well, This labour of Love should we show to our Sin-sick-friends, bring them to the Ordinances, and present them before this Almighty Physician, as Isa. 66.20.
• 2dly. This Palsie-man was born of four like a Dead Corps, which is an Emblem that Christless Creatures are but Living Ghosts, Walking Sepulchers, &c.
• ...

• ... 3dly. As they pull'd off the Tiling to come at Christ, so should we remove all Obstacles that hinder our Selves and our Relations from Christ's Cure, &c.
• 4thly, When Christ Sees our Faith (which he mostly Eyeth) by our works, (as he did here) He will say, Be of good chear, and well may they be so whose Sins are Pardoned: Our Sickness should mind us of our Sins, that we may be healed on both sides.

CHAP. XII.

HEre begins the History of Christ's Life in his Thirty Second year, under his second Passover after his Baptism, which he began with healing the Infirm man at the Pool of Bethesda, John 5. That Feast of the Jews, ver. 1. must needs be the Passover, which is referr'd to, when Christ was in the Field of Shechem, then was it but four Months to this Second Passover, John 4.35. which did fall out at their Barley Har∣vest, Lev. 23.5, 11, &c. therefore the Evangelist calls it only a Feast in General, be∣cause he had given such fair intimation before, what Feast it was that he there men∣tioneth, saith Dr. Lightfoot. This Miracle of healing the Impotent Man consists of ma∣ny Remarks,

As First, The Place where, was Bethesda, which signifies an House of Mercy, and which was an Hospital for Impotent folk, built (belike) by some well disposed per∣sons at the motion of God's Ministers, having five Porches for their conveniencies. Here did many Infirm People lay languishing and looking for Relief and a Release from their several Diseases. Blessed be God, that this great City wants not such Hospitals and Works of Charity, for such like good uses. The Lord touched the Heart of our young Josiah, King Edw. the 6th (by a Sermon of that Holy Martyr Bishop Ridley) to grant two of his Royal Houses (Bridewel and the Savoy) for such pious ends. Oh that more Hearts (both Royal and Loyal) were so touched, as he and others have been, &c. and blessed be God▪ we want not convenient places wherein to Worship God, waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation, Isa. 12.3.

The Second Remark is, Here was that beneficial Pool (supplied with Water from the Fountain of Siloam, which represented the Kingdom of Christ, Isa. 8.6.) which God had graciously granted an healing vertue unto once in the year for diseased People (that first stepped into it) when the Angel of God went down to move the Waters, John 5.2.3.4. These Waters had a cleansing property, for making their Sacrifices clean, all the year long, but not any curing Power, for healing the Diseased, save only at the time of the Great Jewish Feast. 'Tis supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it, when Eliashib (Joshuab's Grand-Child) and the Lord's Priests built the Sheep Gate, beautify'd it, and consecrated it with their fervent and prevalent Prayers, Neh. 3.1. This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon him∣self, and therefore was it call'd Solomon's Pool. Josephus de Bell. lib. 5. cap. 13. N. B. Note well. The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times, when both Prophesie and Prosperity fail'd, yea Prophaneness had swal∣lowed up piety in the General, both under Antiochus and under the Roman Yoke: such a vertue being given to that Water (wherein they washed their Sacrifices) did streng∣then the godly Jews in their Worship of the true God: but in Zech. 13.1. we are told that Christ is a better Bath, that heals many at once and all times of the year, &c.

The Third Remark is, In these five Porches lay a great number of Impotent folk, that had tryed all other means for cure, and could not otherwise be cured by the hands of men, therefore came they hither for help and healing by the hand of this Angel, waiting here that God might say to them in this House of Mercy, as Exod. 15.26. I am thy God that healeth thee. Jehovah Rophekah Hebrew signifies a Giant-like or Al∣mighty Physician, to whom no disease can be found Incurable. N. B. Note well. Thus ought we (all Impotent ones in a mystical sense) to wait upon the Angel of the Covenant's mo∣ting the Waters of the Sanctuary (the Ordinances of God) that Christ may heal us under his Wing, Mal. 4.2.

The Fourth Remark is, some of those diseased folk found healing [Semel quotannis] once in the year, (as Tertullian phraseth it) when the People out of all parts of Judea met at Jerusalem; but because such National Meetings were made three times in the year, therefore others do probably affirm that this miraculous cure was wrought not once

in the year only, but at every of the three Solemn Feasts, to retain the Jews in the observation of Moses's Law, and in the Religious course of Sacrificing to the true God, until the Messiah offer'd up himself as the grand Sacrifice once for all. If this healing Vertue (given to those Waters, wherein their Sacrifices were washed) did so confirm the Faith of the Jewish Church, from the time of their Return from Babylon, to the first coming of Christ. N. B. Note well. How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath, our Blessed and Bleeding Redeemer, an Ever flowing and Over-flowing Fountain opened to us every Sabbath, and oftner, even every day of the year.

The Fifth Remark is, That Troubled Waters should have an Healing property is wonderful, whereas all the Holy-Wells (so called and so much admired by the World) whose Waters do heal several Diseases, are commonly most clear and calm. The Waters of Siloam (that fed and fill'd this Pool of Bethesda) had this excellent character of a Current running softly and smoothly, Isa. 8.6. and 'tis expresly said, that God was in the small still Voice but was not in the Rough and Blustering Wind, 1 Kin. 19.11, 12, 13. But this being a Divine Dispensation under the Law, and before the Gospel, we may suppose, the Angel did not appear in any visible shape, but the only appearance was that these smooth Waters were extraordinarily troubled, and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them. N. B. Note well. Oh what cause have we to bless God, that we are delivered from the affrighting Thunders and Sharpness of the Law, and now have dispensed to us the small still voice, the smoothness and sweetness of the Gospel. 'Tis the Sin of that Man of Sin to trouble the clear and calm Streams of Sion, and to stop up those Wells of Salvation, Ezek 34.18, 19. & Gen. 26.15. So that pure Ordinances cannot be had. Yea and 'tis the Sin of Corrupt Rulers, when Gold Angels (in taking Bribes) trouble the clear streams of Justice at certain times, so that Righteousness cannot enter, &c.

The Sixth Remark is, One of those Impotent folk was under sadder circumstances than any of the other: For 1. He was a poor Cripple, so could not help himself im∣mediately into the Water when thus troubled, to make it a miraculous healer of those that could first step into it. 2. He was an old Cripple, even some, (almost seven) years before Christ was born, for he had been then a Cripple Thirty eight years, John 5.5. which was a long and tedious time to lye in that limbless misery. 3. He had none to help him, and to hand him into the healing Pool, therefore while he was fumbling to fall down into the Water, some, or other of the Hospitallers stepp'd in before him, and suck'd up (as it were) all the healing vertue of the Waters from all others that might follow. So narrow was this miraculous power of healing, but one at one Jewish Feast only. Thus he was a Poor, Old, and Helpless Cripple. All strove to be first. N. B. Note well. Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper (who is first in and last out) few do desire, &c.

The Seventh Remark is, Christ's Eye affected his Heart. He could not but sym••••▪ thize with this object of pity, Our Saviour hath a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or such a love to 〈◊〉〈◊〉 Tit. 3.4. that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to shew mercy to u••••cord∣ing to the measure of our misery, whereof he bears a part, Heb. 2.17. & 4.15. & 5.2. Thus 'tis said here, Christ knew this Cripple had laid long in that sad case, John 5.6. so pitied him. N. B. Note well. The length of Calamity either on the Church or on the Children of God is a blessed motive to move Christ's Bowels, and tender com∣passions toward them.

The Eighth Remark is, Some Mens Misery is of a longer Measure, and others shorter, as the Syrophoenician Woman had her misery of a bloody Issue twelve years, Mat. 9.20. The Woman (that was bowed down doublefold) had her Infirmity eighteen years, Luke 13.11. but this Cripple had much longer misery, even thirty eight years, yet what is this to Eternity of Extremity: Mankind in general need something to mind them of God. Misery makes a Man know both God and Himself. Some have pray•••• that Sickness might be sent them to tame their bodies from sin, and that their Souls might be better disposed for God. Some stand in need of more misery to bring them to Christ, as others less. Every one hath their measure, and none have one lash more than is needful. If need be, we are in heaviness, 1 Pet. 1.6. Christ suits the burden to the back, and his strokes to our strength, &c. Yet at long last comes Deliverance, then let none Despond and Despair, tho' the Vision tarry, it will come, Hab. 2.3.

The Ninth Remark is, Christ is better to miserable men than their own fears or, expectations. This miserable Cripple had laid long in misery, all humane helps and

Medicines from Men had hitherto proved ineffectual: His hope was now hanging upon an helping Angel, no less than the motion of Angels (who are Ministring Spirits to the Heirs of Salvation, Heb. 1.14.) could dispense an immediate Cure to his old and desperate Disease, yet in this he had met with many disappointments, and therefore feared, he should perish by his Distemper. When Christ came and look'd upon him with compassion. N. B. Note well, He only expected Christ would lend him his hand to let him down into the Waters, he would not think of any other way of Cure, yet even Christ then cures him by his operative word, John 5.7, 8, 9. Thus while we are measuring God by our Model, and casting him into our Mold. His Thoughts are not as ours, but he goes his own way to work, not ours, and does things for us we look'd not for, Isa. 64.3.

The Tenth Remark. is. This Cripple thus cured (by a Miracle and in a Moment) at Christ's Command Trusses up his Bed, and walks to the Temple, that he might praise God there for his unexpected and extraordinary Recovery. N. B. Note well. This his practice is for our pattern to imitate, as was likewise that of Hezekiah, whose first work (when God had raised him from off his Sick bed) was to give solemn thanks to God in the Temple for that marvelous mercy, Isa. 38.22. 'tis manifest that Christ bestowed on this Cripple a double Cure, healing him in part on the Inside, as well as wholly on the outside, in giving him an Heart so willing to obey Christ's Commands though in things (as was said) contra Gentes, against the Grain of the Jewish Nation, who quarrel'd with the Cure, and the bearing away of his Bed (the evidence and con∣firmation of the truth of the Cripple's Cure) because it was done upon their Sabbath day, though much tending to God's Glory.

The Eleventh Remark is, Though this Cripple had but at the first a small knowledge of Christ (for he was so transported with his Cure, that he much inquired not then after the Curer) yet when Christ found him in the Temple, he made himself more distinctly known to him, saying, [Go and Sin no more, lest a worse thing come unto thee, ver. 14.] wherein there is, 1. A Commemoration of his Cure and Benefit. 2. A Commonition of his Duty. And 3. A Commination of some sorer Sufferings upon the neglect of Duty. N. B. Note well. Relapses into old Sins, bring Relapses into worser Sufferings, God punisheth more severely the second time, and riseth higher and higher in his wrath, when we (by falling lower and lower into ways of wickedness, rise higher and higher into Provocations, Lev. 26.24, 28. &c. N. B. Note well. Oh 'tis a blessed thing to be found waiting on God in his Temple, and wor∣shiping him, Christ may find us there, as he did this Cripple (for he calls it [My House] and 'tis call'd [His Temple,] Mat. 2••.13. & Mal. 3.1.) Christ's Haunts should be known to us (as David's was to the Ziphites, 1 Sam. 23.22.) that we may find him or rather be found of him, and know him more distinctly as this Man did.

The Twelfth Remark is, The Jews Persecute Jesus for this Miraculous healing, &c. John 5.16. No sooner had Christ cured the Cripple, but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he swam out, con∣••••ng himself away, ver. 13. lest by his Presence that Work should be hindred. The cured Cripple (as soon as he knew his Curer was Christ) from a good intent (doubt∣less) 〈◊〉〈◊〉 the Jews, that they might Honour Jesus (with him) and might repair to him, if they wanted him for any such Cures. Hereupon they Execute their Malice (like Hypocrites) under specious pretences, quarrelling with Christ for bidding the Cripple to take up his Bed on the Sabbath day, as a thing unlawful: In this they said [Vere non Sincere] Truly, (Jer. 17.21, 22. Neh. 13.19. &c.) but not Sincerely. It more trou∣bled them that Christ had cured the Cripple, than that the Sabbath had been broken by him, therefore they ask not [What Man is he that healed thee]? But [That bade thee take up thy Bed, &c.] v. 12. Those spiteful People (aliud in Titulo, aliud in Pyxide) like Egyptian Temples, beautiful without, out some Cat or Dog to be Worship'd within) do convent Christ before the Sanhedrim (in order to kill him) before whom he openly proved himself the Messiah, asserting that all Power and Judgment was put into his Hand, and that he had the same Authority to dispense the Affairs of the New Testament, that the Father had for the Old; yet such was their obstinacy, that neither Ministry nor Misery, nor Miracle nor Mercy could mollifie their Hearts, Acts 13.41. however this plain Sermon (in Christ's Oracle and Miracle) left them ever after without excuse, John. 15.22. Rom. 1.20.

CHAP. XIII.

NEXT follows the Miracle of Christ's Healing the Man with a Withered Hand, which is Introduced with the Disciples plucking Ears of Corn, both these were done on the Sabbath-Day, Luke 6.1, to 12. Mark 2.23, to the end. & Chap. 3, to 7. & Mat. 12.1, to 15. Luke calls it the Second Sabbath after the First great Passover Sab∣bath, and so the Jews did reckon the Third, Fourth, Fifth, and Sixth Sabbath, till they came to the Seventh-Sabbath, which was their Pentecost according to the Law, Lev. 23.7, 11, 14, 15, 16, 17. which was their solemn Thanksgiving Feast, for Inning their Barly-Harvest.

The Remarks hereupon are these. First, That no Corn, no nor Ears of Corn must be eaten till the First-Fruits-Sheaf was offered and waved before the Lord to express their Thankfulness to God for the precious Fruit of the Earth, Jam. 5.7.

The Second Remark is, This Sheaf-shaking Day was the Morrow after the Paschal Sabbath, Lev. 23.11. which plainly Prefigured our Christian-Sabbath, or Lords-Day, upon which day Christ Rose as the First Fruits from the Dead, and in the Earth∣quake was waved before the Lord. 'Tis therefore Prescribed and Instituted of God.

The Third Remark is, The very next Sabbath after this Shake-Sheaf-Day the Dis∣ciples Pluck'd the Ears of Corn, for which the Jews did severely censure them and their Master, as if they knew better than He how the Sabbath was to be Sanctified. Here the Sow would Teach Minerva, (as the Proverb is) The Blind Pharisees Christ.

The Fourth Remark is, Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day, but (as if that were not enough) they meet with hard censures too, and that from those who had fared far better that day. It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals (and that of the best) upon that day, alledging Isa. 58.13. to make their Sabbath a delight, and to honour it as the Queen of Days. Spending much of it (save some little in slight Synagogue-Prayers and Divinity-Lectures) in Eating and Drinking, while the poor Disciples of Christ (who were Jews too) were hungry and had no better Provision for a Sabbath-day dinner, but a few Barley Corn Ears which they must pluck, rub and eat, yet must be censured for so doing, &c. may not we be glad of mean fare any day, when our Betters fared so hardly on an High-day.

The Fifth Remark is, Christ confutes their malicious cavils with clear Syllogism•• one upon the Neck of another. Though Christ commanded the Cripple to bear th•• burthen of his Bed (which was servile work for a Sabbath-day) John 5.8. yet Christ commends it not, or commands it as a Servile work, but as it was a convinci•••• ••••••∣dence to demonstrate the truth of the Cure, like as at another time, he com•••• 〈◊〉〈◊〉 them to give Meat to the Damosel, whom he raised to life, Mark 5.43. no•••••• any necessity the Damosel had of Meat, but to Insure to them her miraculous Cur••. So here, He defendeth by both Arguments and Instances, that works of necessity, of Mercy and of Piety are all equally proper works for the Sabbath-day. Our Saviour grants indeed that it had been unlawful, but only in case of hard hunger, and those Cavillers who made their Bellies their Gods, Phil. 3.19. (as is abovesaid) were not competent Judges of his Disciples necessitating Hunger, nor was it David's Dignity, but his Necessity that excused him from Sin, which no man can do by humane Autho∣rity, God regards it not in point of Sin, yet in cases of necessity God will have Mercy and not Sacrifice, the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first. Beside, the Sabbath was made for Man's safety, in danger whereof it is not to be observed. But above all I am the Lord of it, Mat. 12, 1••. so can dispense with it, May not I do what I will with my own? &c. Mat. 20.15.

The Sixth Remark is, Then Christ went into the Pharisees Synagogue upon the Sabbath-Day, taking all occasions of doing good. Those Jewish Synagogues were Chappels of Ease to the Temple, as (the Cathedrals) of Antient use, Acts 15.21. and (it seems) of Divine Authority, Psal. 74.8. Where they are call'd the Synagogues of God, the Hebrew word is [Kol Mognedim] which Mountanus reads [all the Conven∣ticles] This is call'd the Pharisee's Synagogue, because they did [Dominari in concio∣nibus] Domineer as Doctors, Dictators, and Infallible Oracles out of Moses Chair's

(where the Priests and Levites should (by the Law) have sat and taught) whose bare word the People must take without further proof or pawn, Rom. 2.19, 20. Mat. 23.2, 6, 8, &c. Christ was not so morose, but he would occasionally go into these Pharisees Sy∣nagogues, and he cautions the People, that though they should decline their Traditions, Superstitions and Corrupt Glosses upon the Law, yet not to despise such Doctrines as were sound, sincere, without Leaver and Agreeable to the Truth, saying, so long as they sit close to Moses Chair and keep it warm (as it were) so far ye may hearken and hear them, Mat. 23.3.

The Seventh Remark is. In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand. This man standing before Christ, was a fit ob∣ject for his Compassion, this was sufficient to move him to Mercy, who himself (by Sympathy) took upon him our Infirmities and bare our Sicknesses, Mat. 8.17. especially be∣ing a Mason, who could not work in his Calling as Jerom saith; this Lame Mason pray'd Christ to heal him, that he might work on his Trade for his Living, and not be forced to live by begging. Thus when right and fit objects of pity are before us, this should be enough to excite, exert and elicit, or draw forth our bowels of bounty toward them; where God sets up an Altar, we should be ready with our Sacrifice; for with such Sacrifices, God is well pleased, Heb. 13.16. Drawing out thy Soul to them, Isa. 58.7, 10.

The Eighth Remark is, How many covetous caitiffs may Christ find in our Congre∣gations, such as have (in the midst of all their hoards) no currant Coin, no Quick-Silver to run out for relieving the necessities of others. No they have withered Hands, and worse withered Hearts, alas, they come not to Christ, that he might say to them as he said to this man [stretch forth ••o•• thy hand] therefore are they holdfasts, and will as easily part with their Blood, as with their Goods to the Poor. All their strife is, who (like the Toad) shall fall asleep with most Earth in his Paw.

The Ninth Remark is▪ They question'd Christ before his healing this man, whe∣ther it was lawful to Heal on the Sabbath Day, whereas their own Decretal allow'd it in some cases, saying, [The Danger of Life Dispenseth with the Sabbath] and Christ argues, It is not only lawful but needful to do well on that day, seeing not to do well, is to do ill, and not to save life, is to destroy it. Not to do good when there is an oppor∣tunity, is to do evil, Mark 3.4. There is a Passive as well as an Active wickedness, not Robbing only, but not Relieving the Poor was the Rich Glutton's Ruine, Luke 16.19, 20. &c. If a Sheep flip into a Slough ye pull it out, &c.

The Tenth Remark is, They watched him, that they might have whereof they might ac∣cuse him, thinking this Miracle might as well be wrought upon any other Day. Christ had run them down with dint of Arguments which they could neither Answer nor Abide, therefore they sought to destroy him, Mat. 12.24. This question had anger'd them [Have ye never read, &c.] yes, many and many a time; but so stupify'd and stubborn they were, as not to understand it for malice, &c. N.B. Note well, As these peevish Pharisees watched Christ here▪ so do Wicked Men still Watch and Pry into Pro∣fessors and their Conversations, 1 P••••. 3.2. they over curiously and critically obser∣ving what they car•••• and car•• at but it is a brave and blessed priviledge to suffocate envy, by Jeading blameless and convincing lives as Christ did, and not only to stop evil mouths by preventing them all occasions of ••laspheming, but also to force them open (in Just and Due commendations) by the lustre of a Righteous and Holy Life, &c.

The Eleventh Remark is, All Divine Precepts from God commanding man, doth not presuppose a power in man to obey those commands▪ as in this instance is plain; Christ commands this man to stretch forth his Hand, This was impracticable and Im∣possible for him to do, because his Hand was withered, Indeed Christ bids him stand forth, that the Miracle might be the better notified, and that the Lord (by whose power it was wrought) might be the more glorified. This he might perform seeing his legs were not withered ••oo as his hand was, so could not be stretched out, until the power commanding was the power performing▪ when Christ gave out this command, [stretch forth thy Hand] he gave the man (at the same time) power to obey. Toge∣ther with his commands there goeth o•••• a power, as Luke 5.17. Christ's words were operative, as they were in the Creation, and are so still in our regeneration, Dei dicere est efficere, both the Creature and the New Creature are passive at the first.

The Twelfth Remark is, 'Tis labour in vain, yea lost labour to seek any quelling of Christ, or any subduing of his Gospel▪ and subverting of his Kingdom. The Psalmist asks the outragious of his day, saying, [What, are ye all mad]? To attempt any such vain thing, whereof ye cannot render any good reason, nor ever hope of any good

success, Psal. 2.1, 2, to the end. The Kingdom of Christ will irresistibly break through all oppositions, maugre the malice-both of Angry Men, and of Inraged De∣vils. Irriti ergo sunt omnium hostium conatus, in vain are all the wicked's Indeavours Therefore let Earth and Hell conspire together against the little stone, 'twill grow into a great Kingdom in despight of them all, Dan 2.44, 45. Here the envious Pha∣risees lay catching and carping at the growth of the Gospel, and they enter into a con∣federacy with the Herodians (whom yet they hated in their Hearts for their being of Herod's Religion, to wit, that of the Cursed Edomites) yet these two parties could easily enough comport, comply, and complot to do Christ a mischief, which they might the better accomplish, because it pertained to Herod's Jurisdiction to take cog∣nizance of the actings of Jesus of Nazareth, which lay in Galilee, twice did those two contrary parties join together against Christ, Mark. 3.6. & Mat. 22.16. Luke 20 20, 21. yet both these Catch-Poles were baffl'd and befool'd, great multitudes still follow'd Christ, who healed all that came to him, Mat. 12.15. & Mark 3.7, 10▪ 11. N. B. Note well, Alas how many Herodians or Melchites (a kind of Mongrel-Christians in the East so called of Melech the King) have we, that will be of the King's Religion what ever it is, a potch'd one as Herod's, these shew'd their Malice against-Christ now, but the consults of these Emissaries shall be confounded, as they were then.

Seeing there be other two Miracles of Christ wrought upon the Jews Sabbath, at which they took the like offence as at the former, to wit, his healing of the crooked Woman, Luke 13▪ 11. and of the Dropsie-Man, Luke 14.2. &c. Though these two Miraculous Deeds were done in Christ's thirty third year, under his third Passover, yet because of their congruity with that of healing the withered Hand, it may not be amiss to make some few Remarks upon them in this place, leaving that of his healing the Man that was born blind, John 9.14. to a larger discourse afterwards in its proper and more convenient Place and Time.

The First Remark is, Where Christ met with the same Malicious Cavils and Mis∣constructions of his Miracles from those Catch pole Pharisees, He always most justly return'd them the same Answer, pleading the lawfulness of his own miraculous 〈◊〉〈◊〉 from their own common Compassion to their Beasts, in pulling them out of a Pit on t•••• Sabbath-Day, Arguing thus, If a Sheep (slip'd into a Slough of Water) must be re∣lieved by you, how much more my Rational Sheep (all which bear Golden Fleece••, and every thing about whom is good either ad Esum or ad Ʋsum, their Flesh is food and their Fleece is clothing, &c.) must necessarily be succour'd by me on the Sabbath-Day, Mat. 12.11, 12.

The Second Remark is, Though the Jews Tradition did allow of drawing an Ox 〈◊〉〈◊〉 an Ass out of the Pit, or of loosing them from the Stall, and leading them to the Water Luke 13.15. & 14 5. yet their superstition was such and so sottish, as they wou•••• not defend themselves from Assaults upon their Sabbath, which advantage Pompey 〈◊〉〈◊〉 Great Improving, made all his Batteries on that Day against Jerusalem, and Storming took it without resistance. Afterwards they grew more rigid in this point, so that 〈◊〉〈◊〉 the Sabbath, they would not Spit, Ease-Nature, or get out of the Jakes if by mishap they had faln into it, as that Jew of Tewksbury, who faln into a Privy, cry'd [……ata Sancta colo, de stercore surgere nolo.] Whereunto the Earl of Glocester reply'd [Sabbath nostra quidem (Solomon) celebrabis Ibidem.]

Sir, Reverence of the Sabbath keeps me here. And you Sir, Reverence shall our Sabbath there.

Thus the Wretch deservedly pe∣rished by lying two Sabbaths (Theirs and Ours) there.

The Third Remark is, Such as are more for the Ceremony than for the Substance of God's Worship are Hypocrites. Thus Christ brands the Ruler of the Synagogue for this, Luke 13.15. The Syriack [Naseb baphe] is render'd [Assumens Vultum] one that sets a good Face upon a bad cause, and personates a better man than he was, a mere Picture of Piety; the Latin is Histrio, an Actor upon a Stage, a Prince in shew, but a Peasant in truth. The Devil is double handed in this, that he blackens the Holy Actions of good Men (as of Christ here) but whitens the wicked Actions of the bad, representing Holy Jesus black as one having a Devil, and a Fiend of Hell glorious as an Angel of Light, 2 Cor. 11.14.

The Fourth Remark is, 'Tis Christ's touch with his hand upon us, that cures us of our crookedness, and makes us straight to glorifie God, Lu. 13.13. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] she stood bolt-upright, Christ's Spirit is called Digitus Dei the Finger of God, Luke 11.20. a

touch herewith set Ezekiel upon his Feet, Ezek 2.1, 2. and raises Daniel from his groveling upon the ground into an upright standing posture, yet this required three times touching. Dan. 10.9, 10 16, 18. N.B. Note well, We need frequent touches from the hand of Christ to cure our crooked paths and spirits, even every Lord's day, &c.

The Fifth Remark is, 'Tis a comfort in suffering, that though it may be long even twelve years, Mat. 9.20. or eighteen years, Luke 13.11. or thirty eight years, John 5.5, 6. yet our compassionate Saviour doth Judge, that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings, Luke 13.16. N. B. Note well, Oh that every Sabbath some Soul may be loosed from Satan, to heal them of the Dropsie, or drought after worldly Vanities and Villanies, with a draught of the Water of Life, Luke 14.2, 4. and oh that the Church may be loosed to go forth, Mal. 4.2. then shall all Adversaries of Christ and his Church be silenced, and be ashamed, Luke 13.4. & 4.4.

CHAP. XIV. Christ's Sermon on the Mount.

THE next mighty works of Christ (to be discoursed of) fall out in order of time af∣ter he had Preached his most famous Sermon upon the Mount of Capernaum, such as were his healing the Centurion's Servant, the raising up to Life the Widows Son at Naim, &c. 'Tis said [the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen] Luke 19.37. and Christ's own countrymen wondred whence he had all that wisdom and those mighty works, Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts, yea they said he works his wonders by the Black-Art, surely he never came to all this honour, honestly and in God's Name. N.B. Note well, We Ministers must not think much to be miscensured and misconstrued, see∣ing Christ himself was so, &c. but Herod's perplexed Conscience hamper'd him into a better frame, to wit, into a (tho' a faint and fruitless) desire to see Jesus, Luke 9.9. because he heard of many mighty works were wrought by his hands, Mat. 14.2. yet would never stir out of Doors to see Christ, perhaps he only desired to see whether he were John Baptist raised from the Dead, yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works, as neither they nor their forefathers had ever seen the like never since they had been the People of God, Mark 2.12. and never since the World began were ever the like done, John 9.32. There∣fore (saith he) Christ must be God, because he had given sight to him, that was born blind, against the course of nature, beyond all the power of art, v. 33. Thus the works which Christ wrought bore testimony of him, John 5.36. & 10.25. & 13.8. & 14.11. Christ wrought such works as never any man did, John 15.24. Christ's works were more stupendous for the manner, because wrought by his own power, and all for Peoples profit. N. B. Note well, Though greater works he promis'd to be done by his Apostles for the matter, John 14.12. (as converting 3000 Souls at one Sermon, re∣ducing a great part of the World to the Obedience of Christ, &c.) yet were their works less than those Christ did in two respects. (1.) They wrought not their works in their own names, but in the name of Christ. (2.) Nor Did any of the Apostles Preach up himself to be God, as Christ did, but they Preached Christ the only Lord, and themselves the Churches Servants for Jesus sake. So that Christ was the only Thau∣maturgus or Wonder-worker, this is attested by Josephus the Jew, and confessed by Maho∣met himself. Hereupon it was disputed in the Roman Senate (using to Delfie Great men) whether Christ should be received among the number of their Gods for his having done so many wonderful works; but the debate ended in the negative, because Christ Preach'd up Poverty, and lived in the practice of it, for which the World hated him▪ and they said Poverty can never have many Proselytes to it, for all do decline it. When Christ had Preached any Sermons to the People, he customarily back'd and confirm'd them with his Miracles, which some compute to the number of thirty four, (corres∣ponding with the years of his Natural Life) others do reckon them to be fifty seven, something suitable to his supposed Age, John 8.57. He had so macerated his Body with pains and fastings, that the Pharisees did suppose him to be much elder than he was; when he was not much more than thirty, Luke 3.23. they judg'd him, (by his grave countenance) to be about fifty: But omitting the number of his Miracles, let us proceed to discourse upon the Nature of them (beside those aforementioned) that Christ wrought to back his Sermon upon the Mount, where a Mountain was his Pul∣pit,

and the whole Law was his Text. As Moses went up to the Mount to receive 〈◊〉〈◊〉 Law, so did the Messias to explain it, and only such Hearts as are mounted Heav•• ward, have an Universal respect to it, Psal. ••9.6. Sursum corda, up with ye•• Hearts, &c. This Mount-Sermon is call'd Catechistical, Mat. chapters 5▪ 6, 7. declare•• the qualifications of those that aim at Blessedness and the Means that lead up to it, the Blessings were to be pronounced upon Mount Gerizzim, Deut. 27.12. and the Curses upon Mount-Ebal, ver. 13. yet the Blessings are not mentioned (as the Curses are). In that Chapter, because we must look for the Blessings from the Messias (not from M••∣ses) for Christ was sent to bless both Jew and Gentile, Acts 3.26. The Curse come by the Law, Gal. 3.10. but the Blessing of Grace came by the Gospel, John. 1.17. Therefore Christ stands here as upon Mount-Gerizzim, (on this Mount of Capernaum) to pronoun••e those eight beatitudes, sweetly Harmonizing with that of Deuteronomy here, and L•••••• also addeth that Christ also Denounced Woes, (as if he had stood upon Mount-B•••• also) Luke 6.20, 25, to v. 30. Blessed be the Poor, the Hungry, &c. but Woe to the Rich the Full, &c. Christ proceeds to lay forth the latitude of the Law, shewing its Extent to Thoughts as well as Deeds, &c. contrary to the corrupt Glosses of Jewish Traditions, whereby they had made the Law of no effect, whereupon he Divinely Damneth their cursed constructions, and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life, &c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon (as was his last when he left the World, John C••••••∣ters 14 15, 16, 17.) but he confirms his Oracles with some Miracles, as with healing ••••e Centurion's Servant, and raising to Life the Dead Son of a Widow at Naim (〈◊〉〈◊〉 above hinted) &c. This the Evangelist Luke clearly demonstrates, giving an account of the Heads of this Mount-Sermon, Luke 6.20. &c. and then makes this transition, [When he had ended all his Sayings or Oracles] then did he back his Doctrines immediate∣ly with these two Miracles, Luke 7.1. the former is related from ver. 1, to 11. and 〈◊〉〈◊〉 latter from ver. 11, to 18. which begins with [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Day after. As Christ had (the Day before) recovered a young Man from the Poi•••• of Death, so did ••e (the very next Day after) raise up another young man from Death it self. First Of 〈◊〉〈◊〉 First of these Miracles.

The Remarks hereupon are, First, Though Christ's first Sermon (recorded in Scrip∣ture) Preach'd on the Mount, and his last when leaving the World, be the longest and liveliest Sermons of all others that the Evangelists relate, yet without all peradventure) Christ Preached many other Times, and many Hours together, beside those in Gospel Record, and though many mighty Miracles (to the number of thirty four or fifty sever be Registred by the Holy-Spirit's Pen-men, yet (no doubt) many more than are writt•••• were done by him, who went about doing good, Acts 10.38. As his Oracles, so his ••••∣racles are no more of them written, than might suffice to make us Believe and 〈◊〉〈◊〉 through his Name. Though all that ever Christ spake and did was Divine, and o•••• served to be Chronicled, yet the Beloved Disciple saith [If every one were Written, 〈◊〉〈◊〉 World could no•• contain them, &c.] John 21.25. & 20.30, 31. where too much is said that enough may be believed: as is done in all Scripture Hyperboles, &c.

The Second Remark is, As Moses confirmed his Oracles of the Old Law (which 〈◊〉〈◊〉 given him from Mount Sinai) by working Miracles; So did the Messias when he ••••d delivered the New-Law-Oracles from this Mount-Capernaum: Yet the latter Miracles were better than the former, for wheras one of Moses's Miracles was a turning ••ates into Blood, signifying that the Old-Law was a severe and grievous ministration▪ But one of the Messiah's Miracles (yea the first of them) was a turning Water into Wine, to signifie that his New-Law was to be a Sweet and a Gracious Dispensation; the Gospel of Peace is as the most Generous Wine in chearing the Hearts of the Sons and Daughters of Men. Besides, Moses's Miracles were only for the benefit of the Jews▪ but the Messiah's were for the Advantage of the Gentiles also, as well as for the Jews. This is most conspicuous here, for as the second Miracle was wrought for a Jewish-Widdow, so the first was for a Gentile-Captain, &c.

The Third Remark is, This Roman Proselyte was admirable upon many accoun••••▪ As 1. He was a Soldier, and such are generally fierce, froward, indocible, and go••∣less Creatures. 2. A Commander, having an hundred Men under his Command, and therefore is call'd a Centurion, enough to make him Haughty and Huffing. 3. He was the Master of a Family too, having Servants as well as Souldiers under him. 4. And but a Gentile or Heathen, yet had so far affected the Jews Religion, as to build a Sy∣nagogue in Capernaum for it; Now having heard the Words and seen the Works of Christ▪ believeth on him for the Messiah, beggeth of him his Servant's Cure, and all this in a most humble manner, acknowledging first Christ's worthiness and then his own

unworthiness both together. Who can but wonder to behold him, a Soldier, a Cap∣tain, a Master, an Heathen, a lover of the Jews, a builder of the Synagogue, yet Humble. Any one of these Titles, yea the least of them, make many men proud, but none of them, nor all of them made him so, because he greatly and strongly be∣lieved in Christ.

The Fourth Remark is, There is some variation of this story in Mat. 8. & Luke 7. yet no contradiction, for Matthew (saith Augustin) doth only relate it compendiously, How the Centurion came to Christ, without mentioning those Elders of the Jews by whose mediation he came, this was reserved for Luke to relate, wherewith he sup∣plied those circumstances that were wanting: and Chrysostom saith, that Luke's design was to illustrate two things, 1. The Flattery of the Jews to Jesus. And 2. That Men in distress do sometimes use one means for their relief, and sometimes another, the Jews finding the Centurion desirous to go to Christ, hinder him, undertaking to go and speak for him, yet coming, conceal'd his Faith, but urg'd his Merit for his good Deeds, but because Christ would not have so great a faith concealed, he stirr'd him up to send more faithful Messengers, who fully declared [I am not worthy that thou shouldst come under my Roof, &c.] as Luke writes, yet as Christ was coming, he came (in person) to meet him and spake to him the same words himself as Matthew writes. Thus the two Evangelists are reconciled.

The Fifth Remark is, 'Tis the nature of true Humility in gracious Souls, to have exceeding low thoughts of themselves, when others have exceeding high thoughts of them: Thus it was here in this humble Centurion. The flattering Jews give an high Character of him to Christ, saying [that he was worthy for whom thou shalt do this,] for he loved our Nation, and built us a Synagogue, Luke 7.2, 4. yet when he came to Christ, he gave a contrary Character of himself, saying, [Lord I am not worthy that thou shouldest come under my Roof,] ver. 6. But he speaks not one word of his building the Jews a Synagogue; for, expecting to obtain a special favour from Christ, all his Rhetorick was lowliness, knowing that nothing is more prevalent than humility with God.

The Sixth Remark is, As this Centurion was a good first-table Man in his humility to God, so was he a good second table Man in his fidelity to his Servant. He was not only a good man absolutely, but also a good Master relatively; as appeareth both by his going to Christ for his sick Servant N.B. which is a duty incumbent upon all Masters for theirs) and by his saying to him [Lord, my Servant lyeth at home, &c.] Mat. 8.6. He had not thrown his sick Servant out of his house, or cast him into a by corner to sink or swim for any care his Master would take of him, no, nor lest he him to himself to seek for his curing by his own care, and at his own charges: but this good Man, and good Ma∣ster made his Servant's sickness as his own by sympathy, and himself undertakes the care and cost for his Servant's Recovery. Many Parents came to Christ for their Chil∣dren, but this one Master only is Recorded (as an Example to all Masters) that sought Christ and Cure for his Servants good.

The Seventh Remark is, 'tis wonderful condescension that Christ (the Lord of Lords and King of Kings, Rev. 19.16.) should stoop so low as to vouchsafe a visit to a poor Servant, and restore him to health thereby. There is Dignatio stupenda in our Lord's words [I will come and heal him, Mat. 8.7.] If Elizabeth (John Baptist's Mother) could say [whence is this to me, that the Mother of my Lord should come to me? &c.] Luke 1.43, 44. looking upon this visit as a marvellous favour; how much more must it be looked upon as a more stupendous condescending in our Lord himself (though in the form of a Servant) to come down to this sick Servant's Pallet? N. B. Note well: O what a mercy it is, that the Lord himself should come down from Heaven to be a∣mongst men on earth, as he did when he came in the flesh, and doth still come to us in the spirit, and causing our spirits to leap levalto's within us, as the Babe leaped then in his mothers Belly; more like a suckling at the Breast (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 1 Pet. 2.2.) than an Embryo in the Womb.

The Eighth Remark is, The same Soul may be high in Faith, and low in Humility, so was this Centurion, saying [but speak the Word only, &c.] Math. 8, 8, 9. Tis much that he being no Jew, nor conversant in the Prophet's writings, should be so lofty in his believing, as well as so lowly in his humblings, through the cloud of his own weakness and unworthiness; his eye of faith espyed the worth of Christ's Omnipoten∣cy, calling him a Captain to command all Diseases, for comming and going, and say∣ing, I am a Man and under Authority, yet can do these things, how much more thou, that art God, and under no Authority, canst do any thing? thou art all-sufficient in thy self to effect what thou wilt. N. B. Note well: The Centurion makes a Comparison be∣twixt

himself and his Saviour, both in respect of his Person, and of his Power, as of the lesser with the greater, saying (as it were) thus, (1.) As to my Person, I am but a Man, a meer Man, but thou art God also, very God. (2.) As to my Power, tho' I be subject to another, yet have I Souldiers under me at my beck and check, how much more hast thou (who hast a Soveragnity over all created Beings) an absolute power over Sickness and Death, and can heal this Palsey or Epilepsy, as some say, though it be sudden, hidden, and for the most part incurable by men?

The Ninth Remark is. There is a marvellous beauty in Grace, especially in great Grace, as here in great Faith, as well as great Humility: This put Christ here to the marvel, Mat. 8.10. as before he had been ravished with his Spouses single eye, and with one single Chain of her Neck, Cant. 4.9. how much more where he beholds a beautiful concatenation of all Gospel-Graces. Hereat 'tis said Christ marvelled; and what can be so great a marvel as to hear that he marvelleth? Who was it that won∣dred at this man's Grace? no other but he that wrought all this Faith and Humility in him. If any other hand had wrought this Grace in this Captain, why should Christ, who knew all things ab Aeterno, Joh. 21.17. wonder at it? Christ wondreth at his own work in this man, as he had done before in Nathaniel, John 1.47. and at his own love to Mankind, when he calls himself wonderful, &c. Isa. 9.6. He wondereth here, not as it was a sign of any motion of a troubled mind in him (as it is in us) but as the grand Doctor of the Church, teaching us hereby what we ought to wonder at; Christ did not wonder at the Magnificence of the Temple, as his Disciples did, Mat. 24.1. nor was he at all ravished with the glittering glories of the World, with its Beauty and Bravery represented (as in a Land-skip) by the Devil before his Eyes, Mat. 4.8, 9.10. as he was with the Spouses Grace; and at this Centurion's Faith he much marvelled, it being the Work of his own Almighty Power, Eph. 1.19. and this his Power Christ never putteth forth, but for mighty purposes.

The Tenth Remark is, Christ extolleth (as well as admireth) his own Grace in this Gentile-Proselyte, above all that he found in those that are call'd his own People. The multitude wondred at his powerful Teaching, Luke 4.22. yet are they not praised, the Leper believed Christ's Power to Cure him, Mat. 8.2. and was therefore healed, but not Praised, Martha could say, I know, If thou ask my Bro∣thers Life, it shall be granted, John 11.22. yet was she rather reproved than praised, ver. 39, 40. The same may be said of many other Instances in the New-Testament, [Behold the Lamb of God, &c.] John 1.36, 40. So was Peter by Andrew, ver. 41. and Philip by reading Moses, &c, v. 45. They all believed, yet not Praised, because they were helped; Indeed Nathaniel is praised, v. 47. yet believed he not till he saw first a fi•••• of Christ's Deity, v. 48, 49. but this Centurion is praised and preferred above all, not only because he believed without all helps and means to bring him into Faith, but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation. The Ruler of the Synagogue cry'd [come quickly, &c.] Mat. 9.18. but this man believed Christ's presence was not necessary, his word tho' absent was enough, therefore he and Cornelius, Acts 10. be the Sun∣dard bearers of Gentile Proselytes. Christ extolling him not above Patriarchs and Prophets, but above those now to be cast into Hell as is foretold, Mat 8.11, 12. Lastly, Faith hath an happy hand for help from Heaven, may have what it will, as having the Key of God's treasury, Christ saith to the Woman [be it unto thee even as thou wilt] Mat. 15.28. and to this man [as thou believest so be it unto thee.] Mat. 8.13. Faith always speeds in one kind or in another; never fails in having its desire either in Money or in Money-worth, 'tis said of Luther, Iste vir potuit quod voluit, might have any mercy that he desired.

The Second Miracle wherewith Christ confirm'd his Oracles, was the Raising to Life the Dead Son of the Widow at Naim, Luke 7.11, to 17. Wherein are these Remarks.

First, As to the Time When. It was the very day after he had healed the Centu∣rion's Servant, v. 11. as Christ cured one Sick unto Death, grievously tormented with a Palsey or Epilepsey, which is the Falling-Sickness, Mat. 8.6. Just a dying and falling into a state of Death upon the Day before, so now the very next Day, he raised this Young-Man who was altogether Dead. To shew, that he was (according to the Centurion's Character of him) the Great Centurion both of Sickness and of Death, giving them both their Commands and Commissions, both of coming to us, and of going from us when this great Captain pleaseth, &c.

The Second Remark is relating to the place where, it w•••• done at Naim, a City that lay forty eight Miles North from Jerusalem, upon the edge of Samaria, in the way as the Galileans pass'd to Jerusalem, whither probably Christ was now going to the Pente∣cost Feast: Naim (Hebrew) signifies Beautiful, Fruitful, Fair and Pleasant, an Emblem of the World, wherein the Children thereof live in all delights, never dreaming of Death till it suddenly seize upon them, and spoil all their Pleasures, as it did in this Young-Man, yet a Dead-Man in the Flower of his Age, and in the midst of his youthful Vigour and Vanity: Or Naim (Hebrew) signifies the moving of them, for thus the whole City was mightily moved at this mighty Miracle, Luke 7.16.

The Third Remark is, A Young Man may be a Dead-Man. This Widow's Son is call'd a Dead-man, Luke 7.12. and a Young-man, ver. 14. assoon goes the Lambs∣skin to the Market (saith the Proverb) as the Old Sheep. Senibus mors in Januis, Ado∣lescentibus in insidiis; Saith B••rnard; Death seizeth upon old men, yet lyes lurking (as in an Ambushment) for the youngest. As the Old must dye, so the Young may Dye. Our Drecrepit Age both Expects Death and Sollicits it, but Vigorous Youth looks strange∣ly upon that Grim Sergeant sent of God to Arrest it so soon.

The Fourth Remark is, 'Tis no new device or novelty to have burying places with∣out the City, 'tis said here, when Christ came to Naim, he meets Men with a Dead Man carried out of the City, ver. 12. for they might not (as holding it unhealthful and unwholesome to Bury within the Walls) open Graves and Interr Corps in the City. Therefore N. B. Note well. Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City, seeing it was so here, and the Resur∣rection will find them any where.

The Fifth Remark is, 'Tis no untrodden path for an only Son to dye, as well as an only Husband. This good Woman (as the sequel demonstrates) loses first her only Husband (therefore is she call'd a Widow) and now, as if the loss of her Head were not great enough, she must lose her only Son (who might have been to her, what Obed was to Naomai, a restorer of her Life, and a hourisher of her Old Age, Ruth. 4.15.) This her only Branch must be lopped off from the Tree also, then murmur not at such strokes, &c.

The Sixth Remark is, Yet Christ's Compassion is toward such as are under such severe strokes, 'Tis said, v. 13. [When the Lord saw her, he had Compassion on her, and said, weep not.] All this and more was done upon Christ's own accord from his Free-Grace, and Unrequested. This Widow did neither beseech his Bowels to Pity her, nor his Power to Raise her Son. Christ had (and hath still) a most tender Heart, and will pity and provide more for his Praying People than they ask of him.

The Seventh Remark is, As Christ touched the Bier, and spake to the Dead [Arise] whereby the Dead-man was raised to Life and Restored to his Mother, ver. 14, 15. N. B. Note well, So a word of Christ's Mouth, and a touch with his Hand, shall suffice to revive the Slain Witnesses, and to restore them to the Church their Mother. Oh that God may thus visit his People, and be Glorified, as ver. 16. However it shall be enough at the last Day to Raise up all the Dead, John 5.29. 1 Thes. 4.13, &c.

The Eighth Remark is, Sometimes Christ commanded secresie in his working Mi∣racles, as Mark 5.43. Luke 8.56. but five Persons were Witnesses of Jairus's Daugh∣ters being raised to life, &c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum, where Christ had been laughed to scorn, and had newly denounced a Curse against that City; but there were no such causes here. All is done in open view. Solomon saith, Every thing is Beautiful in the right Season. So are all Christ's Acts, doing all well, Mark 7.37.

CHAP. XV.

NOW follow many more matchless Miracles, whereby the Lord backed his Di∣vine Oracles and Doctrine of Truth. The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil, Mat. 12. from ver. 22, to 46. Mark 7.32. with 9.17.11.17. & Luke 11. from ver. 14, to 27. This is illustrated by many Remarks.

The First is, Both Matthew and Mark do introduce this Miracle, by premising a ge∣neral account of an Ambulatory Hospital following Christ from all parts. Great Mul∣titudes followed him from place to place, Mat. 12.15. yea some of Esau's Posterity,

Idu∣means as well as Jews throng to touch Christ, Mark 3.7, 8, 9, 10. and he healed the Diseases and Plagues of all that came to him, and cast out Devils, Mat. 8.16. & 12.1••. to which is added, [When the unclean Spirits saw him, they fall down before him, crying, [Thou art the Son of God.] Mark 3.11. The matter was well amended since Satan's first onset upon Christ in the Wilderness, &c. Where he then doubted, saying, [If thou be the Son of God,] Mat. 4.3, 6. The same Power can change his note to us.

The Second Remark is, As Devils truckled to Christ's Power in his own Person, so they did to that wherewith he impowered his Apostles, whom he gradually gathered to be with him to see his Glory, John 1.14, 39, &c. to be Witnesses of his Works, Acts 10.39, 41. And to learn (as his Auditors) the Doctrine of the Gospel, that they were to Preach. N. B. Note well. So that the very Apostles themselves, did not at their first mission into the Ministry Preach by the Spirit, but what they had heard (about a Twelve-month) from the Mouth of their Master. When Christ had Called and Cho∣sen them to the number of twelve (answerable to the twelve Tribes of Israel) and throughly instructed them both for Praying and Preaching work, He gives them not only a free Mission, Mark. 3.13. but also a free Commission both for curing Diseases, and for casting out Devils, Mat. 10.1, 6, 8. Mark 3.14, 15. & Luke 6.12, &c. with 10 17. & 9.1. Satan falls as Lightning from Heaven before them, Luke 10.18. and that Serpent hurts them not, Mark 16.18. Nor can he finally or totally hurt either Christ's Ministers or Believers, that are his Members.

The Third Remark is, Simon the Pharisee Invites Christ to a Feast, Luke 7.36. (It was fit he should feast sometimes, that fared so hard mostly.) He is call'd Simon the Leper, Mat. 26.6. & Mark 14.3. whom Christ had healed of his Leprosie, and who therefore entertains his Healer (in way of Thankfulness) to a Dinner: and Christ's foregoing Words [The Son of Man is come Eating and Drinking, &c.] Luke 7.34. might possibly induce him to make this Invitation, as haply Christ's others words [Come to me all ye that are weary and heavy laden,] Mat. 11.28. might invite the Woman-Sin∣ner to prostrate her self at Christ's-feet, &c. (leaning on his left Elbow at Meat,) Luke 7.37, 38. This was Mary Magdalen, out of whom Christ had cast seven Devils, and be∣came a consort with a Court-Lady Joanna, &c. (who had been healed by Christ also) Luke 8.2, 3. The self same Mary that was Sister to Lazarus, John 12.2, 3. Mark 15.40. & 16.1. & Luke 24.10. Where we may not imagine Lazarus's Sister must neglect to be about the Burial; Seeing Christ foretold that she should do that Office, John 12.7. This Mary (the Antients say) was Married to a Noble Person of Magdala, (call'd Papus of Judah) so though born at Bethany was call'd Magdalen by Marriage. This Woman Sinner meets Christ at Simon the Pharisee's House, not as many others for curing of their Bodies, but she comes for the curing of Her Soul, making her Eyes a Fountain to wash Christ's feet in, that she might have his side for a Fountain, to wash her Soul in; and wiping them with the Hairs of her Head in stead of a Towel, that he might wipe away her sins from the caule of her Heart; likewise she kissed Christ's Feet, that he might kiss her with the kisses of his Mouth, Cant. 1.2. We read not that the Virgin Mary ever did what this Mary (the great Sinner) did. 'Tis a question whether Innocency or Penitency glorifie God more. This Woman loved much, Luke 7.47. Therefore brought she to Christ an Alabaster Box of Ointment very costly, John 12▪•• Present for a Prince, and such a one as Cambyses sent to the King of Aethiopia, as Hero••••∣tus and Pliny relate, sparing for no cost, at which Simon the Pharisee was offended (as well as Judas the Traitor) censuring his Betters, Luke 7.39. John 12.5, 6. Simon pretends to be more Holy, as Judas to be a better Husband, but Christ answers both their Cavils, &c.

The Fourth Remark is, After this Dinner at Simon the Pharisees House, Christ is presented with a sad sight of a Demoniack, that was both Dumb and Deaf, yea and Blind also, Luke 11.14. & Mat. 12.22. 'Tis said in Mark 3.19, That Christ went into the House (with his Disciples) to wit, unto this Pharisee's Feast, where Christ's Mouth was not stop'd with good Chear, The Proverb is, [He that receives a Courtesie, sells his Liberty] but so did not Christ either at Simon's Table, Luke 7.40, &c. or at Martha's, Luke 10.40, 41. or at another Pharisee's, Luke 11.37. where he sets forth the Pharisees in their own colours, and entertaineth them with as many Menaces and Woes, as they did him with Messes of Meat, ver. 39, 40, 41, 42, 43, 44. & Mat. 23.13, 14, 15.25, 27, 29. But Christ could not rest long in Simon's House, for this Doleful Spectacle of this Demoniack was brought home to him, and the multitude were met to hear and see what Christ would do with the Devil in this Possessed; and Christ readily gratify'd them with the neglect of himself, having more compassion upon this miserable man, than upon his own wearied Body. N. B. Note well. The misery of this Possessed man was matchless, for (saith Theophylact) the Devil had shut up in him all passages of Faith and

Salvation, by bereaving him of the use of his Eyes, Ears, and Tongue. Oh! what a great mercy have we all from our good God in the use of all our senses, multò plures sunt gratiae privativae quàm positivae (saith Gerson the Chancelor of Paris.) There be more evil things we are preserved from, than are the good things we are priviledg'd with. Alas! how soon may any of us be made blind, deaf, or dumb, which is asserted in the adage [Cuivis potest contingere, quod cuiquam potest] that which is one mans case (though never so sad) may be any man's case. N. B. Note well, Such as are born deaf must be dumb too, because language is learned by hearing it from others. And, N. B. Note well. 2. When we see another stricken with any Divine stroke and our selves spared, then should we keep a Passover for our selves (for God's passing over us) and say that he hath punished us less than we have deserved, Ezra 9.13.

The Fifth Remark is, Christ's Favours seldom come single to us; here was a double yea a treble Miracle of Mercy from him to this man in this deplorable case, 'tis said Luke 11.14. Christ was casting out a Devil and it mas Dumb, that is It had made the man dumb, and not only so, but deaf and blind too. There is a series, a concatena∣tion of mercies in this Miracle. The dumb was made to speak, the deaf to hear, and the blind to see by the power of it. At this the People wondred, Mat. 12.22, 23. The word never works kindly till Men hear and admire it, and oh! that we could ad∣mire (with this Multitude) God's word and his multiplying Mercies on us, &c.

The Sixth Remark is, But the Pharisees (instead of admiring) fall on foul censuring of Christ. 1. Saying that he was Mad. And 2. That he had done this Miracle by Magick Art.

First of the first, The Pharisees were so mad to see so many mighty Miracles wrought by Christ's Almighty hand, whereby they foresaw not only the loss of their Reputation among the People, but also the fall of their Pharisaical Kingdom. This inraged them so, that (as if that Devil which was cast out of the Demoniack's Body, had got into those mens Souls) they spread abroad a report that Christ was Mad, Mark. 3.21. whereof his Friends (his Mother and Brethren) hearing, came to see whe∣ther he was beside himself (according to that malicious report) and to make provision for him (if they sound it true) as for a Mad-man; but finding it false (those Dogs, his Accusers, were mad, not this Meek Lamb of God) however they would have inter∣rupted him in the course of his Ministry, Mat. 12.46. [While he yet Preached to the People] and ver. 47. This must be a weakness in his Mother, who was otherwise full of Grace, Luke 1.28. yet was not without Original Sin (as the Sorbonists do assert) but had the sinfulness of other Women (in stoping her Son in God's service, which certainly was a Sin) so had need of a Saviour as well as others, Luke 1.47. In this Si∣mon's house Mary heard one say [Blessed is the Womb that bare thee, &c.] which might puff her up to vain-glory; and out of Ostentation might send for her Son out, to shew her Authority, &c. saith Chrisostom, as John 2.3. His Brethren believed not, John 7.5. Therefore did Christ give so smart a Repartee to the Messenger, ver. 49, 50. shewing that no natural Relations or Requests from them must come in competition with God's Work and Glory. In which case all must be neglected yea rejected, Deut. 33.9. though their pretences be never so plausible, seeing [Sanctior est copula cordis quàm cor∣poris] to be spiritually a kin to Christ, is more than natural, and the way to be a kin to him is to do his Will, Mat. 12.50.

Secondly, The same Devilish Malice (that lay as Venom rankling in the Pharisees Hearts) broke out oft at their Mouths to decry the Dignity and Authority of Christ's Miracles, and as before they had made him a turbulent Mad-man, so now their Blas∣phemous Mouths make him an Infamous Magician, and a Contemptible Conjurer, as if he had done them by the Power of Magick: Mat. 12.24, &c. Mark 3.22. & Luke 11.15. They spitefully use the worst of Names for the Prince of Devils (in greater detestation against Christ) calling him Beelzebub, Mat. 10.25. as well as calum∣niating his Actings by the Power of Beelzebub. N. B. Note well, This was the odious name of the Idol of Ekron, 2 Kin. 1.3. That Baalzebub is no other than the Devil of Hell: For Ekron comes of Acheron, which signifies Hell in Heathen Au∣thors [Flectere si nequio superos; Acheronta Movebo] Virgil. If the God in Heaven will do nothing for me, I will try the Devil in Hell, &c. Abimelech, when he had slain the seventy Sons of Gideon, his Father Built a Temple to Baal, whereof this bloody Ba∣stard made his Servant Zebub the Priest, which name signifies a Fly. Or Zebul a Dunghill, importing either that these Idols were but Dunghill Deities, as the word Gelulim Hebrew Excrements, is use in Scripture for the Heathenish Vanities. So Baal-zebul signifies the God of a Dunghill. Or Baal zebul signifies the Lord of a Fly,

because they asked help of this Idol of Ekron, against the Flies that so infested them for their many devilish Sacrifices. N. B. Note well. Oh how prodigiously Blasphemous were those miscreants (the Pharisees) not only to call Christ a Conjurer, but also to make the Lord from Heaven, a Devil of Hell! Wonder it was, that at the hearing thereof, the Heaven did not sweat, the Earth did not shake, and the Sea did not swell above all its banks, &c. N.B. our scandals are no less in some black Blasphemous Mouth, &c.

The Seventh Remark is, Christ's confuting this cursed calumny by strenuous and con∣vincing arguments. The former of their scandalizing him with Madness, he answered them (as he oft did) with silence, and punished them with contempt, committing his cause to him who Judgeth righteously. But in this latter▪ Reproach as God's Glory was highly concerned, so Christ's Cause and Gospel might have deeply suffered, there∣fore makes he a most grave Apology in the behalf both of his Oracles and Miracles, which he maintain'd and made good by many demonstrative undeniable arguments. As

1. Every Kingdom (so that of the Devils) divided against it self cannot stand, &c. Mat. 12.25, 26. Where Division is the Mother, there Dissolution is the Daughter. The Devil is not divided against himself, for a whole Legion (which the Romans reckon six thousand Armed Souldiers) of Devils were in one Possessed Person, Luke 8.30. yet did they so accord, that those many did speak and act as one in the Possession. N. B. Note well, 'Twere well if that concord were found among Saints as well as those Devils.

2. By whom do your Children cast out Devils? Mat. 12.27. to wit, my Disciples, who were Jews too, and had cast out Devils by their commission from Christ, yet not blamed for it; or your Jewish Exorcists, Acts 19.13, 14. Mat. 7.22. Mark 9.38. Luke 9.49. whom you blame not neither, as if that Act were a beauty in them, yet a blemish in me as a Conjurer.

3. If those Devils be cast out by the Spirit of God, Mat. 12.28. or by the Finger of God, Luke 11.••0. (as the Spirit is the essential Power of the Father and Son) then the Kingdom of God is come to you, else so many Devils could not be cast out but by a greater power to over-power him.

4. Were not this Kingdom of God too strong for the Devil's Kingdom, how could the Strong-Man Armed be bound but by a stronger? &c. Luke 11.21, 22. and were it done by Collusion (one Devil casting out another by consent, as they calumniated) why was it a torment to them to be dispossessed, Mat. 8.28.

5. All Men and Works are either for God or Satan, there is no medium [He that is not with me, &c,] Luke 11.23. as the Devil is not, for I destroy his works, 1 John 3.8. Heb. 2.14. by all that I do and suffer, saith Christ.

6. Christ calls the spiteful cavil (against so evident works of the Spirit) the unpar∣donable Sin, Blasphemy plainly against the Holy Ghost, Mark 3.29, 30. 'twas not an in∣firmity from Ignorance, but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words, and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth, where power is equal to malice•• such as sin against the Father and the Son, is as a blind man running against a Wall, but this doing despite to the Illuminating Spirit, Heb. 6.4, 5, 6. is a wilful warring (with the old Giants) against God himself, &c. when those final Impenitents could not cry down the credit of Christ's Miracles this way, the Devil taught them a new trick quite contrary, to say, when Messias comes be shall work no Miracles at all. Maimonides in Melach.

CHAP. XVI.

SEing Christ's Oracles are intermingled among his Miracles, 'tis not inexpedient to Gloss upon the Parable of the Sower, Mat. 13. from ver. 1, to 54. Mark 4. from v. 1, to 35. & Luke 8.4, to 19. which follows next in order of Time to Christ's casting out a Devil, and was Blasphemed for it, &c. Mat. 12. &c. which that Evangelist de∣clares to be Preached the same day that his Mother and Brethren came to Christ, &c. being unwearied in his Work, Mat. 13.1.

The Remarks hereupon are these, First, Christ is call'd the Palmoni Hamadabber Dan. 8.13. or most excellent Speaker. This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory, speaking very much in Parables (according to the stile and manner of the Jewish Nation) quite through the Gospel. He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God, especially into Parabolical

Dresses, which (according to the Hebrew notion, Mashal a Parable, signifying also Domi∣nion) hath a most powerful prevalency over the minds of men Chrysostom calls a Parable [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections, just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey, but Disguised, 1 Kin. 14.2, 3. thus it comes to us in sweetness of Speech, but vailed, and not easie to be known. 'Tis un∣doubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal, and 'tis the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses. A Parable comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Comparo, because Divine Things are com∣pared to Worldly, and are shadowed out by them, especially by such as are nearer to our Understandings, usual, familiar, and commonly known. Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors; where they were Fishermen, there he gave out the Parable of the Draw-Net; where Merchants, there of the Pearl of Price; and where Husbandmen, there this of the Sower, &c. All suitable to his several Auditories.

The Second Remark is, In this Parable there be four parts. 1. The Sower. 2. The Seed. 3. The Soil. And 4. The Success. All containing much congruity, though there be also some disparity betwixt the signs and the things signified by them, the former be Temporal and Worldly, the latter Spiritual and Heavenly.

As First, the Sower is negatively not Angels be the Seeds-men, for then the excel∣lency of the Power in converting Sinners would be attributed to them, 2 Cor. 4.7. The office of Preaching the Gospel, and casting that precious Seed into prepared Soil is taken from the Angels (who first Preached it to the Shepherds, Luke 2.10.) and this Honour is given to Gospel-Ministers who are (in Scripture) called Angels, Rev. 2.1. &c. As Angels are likewise call'd Ministers, Heb. 1.14. Though an Angel cer∣tifies Cornelius that his Prayers were accepted, yet reads he not to him the Doctrine of Redemption, but refers him to Peter, Acts 10.4, 5. The Angels are indeed much affected with the Gospel that is Preached, 1 Pet. 1.12. N.B. Note well. Oh then let it not be irksom to men. But positively, there is the Sower Principal, to wit, Christ and the Instrumental, to wit, the Ministers of Christ, &c. The Latter are Fellow-Labourers with the former, 1 Cor. 3.9. In whom there is much congruity with the Sower. As,

First, The Seeds-man knows his own Land, though it lies scattered abroad here and there in the wide open Field, and not yet become an Inclosed Garden, or a di∣stinct peculiar Inclosure. Possibly the owners Name or Land-Mark may be fixed at the ends of his Land. So this principal Sower knows all that are his, 2 Tim. 2.19. both in respect of his Electing freely, and of his loving unchangeably. He knows them, John 10 27. with the knowledge of Approbation as well as of Observation. Blind Isaac may be mistaken in his Children (taking Jacob for Esau) but Christ (who knoweth all things, John 21.17.) cannot commit a mistake about the habitable parts of his Earth, Prov. 8.31. He knows his own purchased Free-hold, which is God's Hus∣bandry, 1 Cor. 3.9. and the Father is the Husbandman, John 15.1. Those indeed that Deform themselves with the Spots of Sin, Christ is said to Miskenn, saying to them I know you not, &c. Mat. 7.23. as if he had said, you are nothing like my Land, no∣thing like God's Husbandry, whose works are Perfect, Deut. 32.4. no, you are the Sluggard's Land whose Field is grown over with Thorns and Thistles, &c. Prov. 24.31.

The Second Parallel or Congruity is, The Sower prepares his Soil (giving it many Tilths) before he Sow his Seed, thus the Church is call'd God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Tillage, 1 Cor. 3.9. The word signifies a Field wherein the Husbandman laboureth, and so the Hebrew word Nir, Jer. 4.3. signifies Plowed Land. 'Tis a Metaphore taken from ground that hath laid long Fallow, and therefore, being overgrown with Weeds, is unfit to receive any Seed, which would be but cast away, if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed; Thus wicked Courses are compared to Briars and Thorns (under which the Old Serpent lyeth lurk∣ing) Heb. 6.8. As the Litteral Sluggard's Field is over-run with filthy Weeds, so is the Spiritual Sluggard's Soul with Hellish Lusts. Whereas the Heart, prepared with the Plough of the Gospel (going oft over it) and oft watered with the Word and Spirit of God, brings forth wholesome and useful Herbs, Heb. 6.7. Therefore not to be destroy∣ed. God took special care to preserve those Trees that brought forth fruit for the Meat of Man, Deut. 20.10. and this Divine care of securing such Plants was not only under the Law there, but also under the Gospel, Mat. 3.10.

The Third Parallel is, A Seeds-man observes his Season both when to Sow, and when to Reap, &c. There be Times of seeking and finding God, Hos. 10.12. and there be seasons of Grace also. A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof. There were times of Grace (indeed) un∣der the Law, but not properly any seasons of Grace; that priviledge was peculiar to the Gospel. Christ observ'd his Seasons of sending the Gospel, Acts 16.6. and of filling it with his Power and Presence, Luke 5.17. see also Acts 24.25. & 25.22. & Exod. 19 19. Isa. 30 18. A season is the Accepted Time, &c. 2 Cor. 6.2. as to Za∣cheus, Luke 19.9.

The Fourth Parallel is, The Sower goeth forth from his Home to his Field, with his Seed-Basket upon his Arm, &c. Therefore 'tis said, Mat. 13.3. Behold a Sower went forth to Sow. Thus the Lord Jesus left Heaven (his Home) and that Glory which he had with his Father from all Eternity, came into the Field of the World, ver. 38. where he met many a stormy blast, much contradiction of Sinners he suffered, Heb. 12.3. Solomon saith, He that observes the Wind, shall never Sow, Eccles. 11.4. Our sa∣viour desists not his Sowing Work, though strong Winds blew in his face, such as were breathed out of the Mouth of the Prince of the Air; yea he stops not, sticks not though there was a Lion in the way, Prov. 22.13. & 26.13. even that Rampant and Roaring Lion (the Devil himself) in his way, but goes on in his Work, Though he came to his own and his own received him not, John 1.11. And he spent his strength in vain among them, Isa. 49 4 5. N.B. Note well. The Ministers of Christ should learn from their Master Christ, not to defer their work in hope of better times, fewer obstacles, fitter objects or greater opportunities and abilities, &c. When his fulness of time came be went forth, &c. And rejoiced to be among the Sons of Men, Prov. 8.30, 31, &c. We must admire Him for this, &c.

The Fifth Parallel is, The Sower casts his Seed out of his Seed-Basket with his Hand, and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion &c. So Christ hath an excellent cast with his Holy Hand, g••ving the Rich and the Poor their measure of Truth, dividing the word aright to eve∣ry one, 2 Tim. 2.15. Milk to Babes, and stronger Meat to stronger Men, Heb. 5.12, 13, 14. He marks diligently what every Soul is able to bear. Mark 4.33. John 16.12. as well as to Hear. Thus did his Apostle, 1 Cor. 3.1, 2, and thus doth every good Housholder, Luke 12.42. The Seed of God's Word falls not by common Chance, but by special Providence, so finds out every Elect Soul in whatever by corner such are seated; though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man, yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts, &c.

The Sixth Parallel is, The Judicious Seeds-Man is mighty choice of hís Seed, He must have it the best of the kind, knowing the hope of a good Harvest is potentially in the goodness of his Seed. He will not Sow Chaff, or Tares, or Darnel, but Hordeum & Triticum Signatum, Isa. 28.25. the most precious and the soundest grain, &c. So Christ sows not Jewish Genealogies, Fables or Fancies, 1 Tim. 1.4. Tit. 3.9. to search into which is but a laborious loss of time, a mere Trifling, the Task is not worthy the Toil, nor the Gains pay for the Pains; but Precious Seed, Psal. 126.6. Precious Treasure though in Oyster-shells, 2 Cor. 4.7. as the Seed-Basket (in it self) is contemp∣tible. ••ilis saepe cadus nobile, nectar habet. The Seed is the Word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sincere Milk, 1 Pet. 2.2. The Wisdom of God, Luke 11.49. The Word of Promise, Rom. 9.9. Of Faith, Rom. 10.8. Of Reconciliation, 2 Cor. 5.19. Of his Grace, Act. 14.3. & 20 32. Of Salvation, Acts 13.26. And of Eternal Life, John 6.68. Acts 5.20. Hence Christ took it unkindly his Disciples durst turn their backs on such precious, Seed, &c. Job prized it highly, Job 23.12. Luther could live better in Hell with it, than in Heaven without it. The Despisers of it, shall be destroyed, Prov. 13.13. 'tis Self-Murther to refuse neceslary and appointed Meals either for Soul or Body. God will Magnifie his Word above all his Name, Psal. 138.2. This Precious Seed having all these Names, must be prized, &c.

As there is all this Congruity, so some Disparity betwixt them.

First, Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase, &c. But this Heavenly Sower doth not so, for our Goodness extends not to him, though his Goodness extendeth to us, Psal. 16.2, 3. Job 22.3. 'Tis all for the good of the Soil, but not at all for the good of the Sower, no Man Plants a Vineyard and Eats not thereof, 1 Cor. 9.7. But Christ is Perfect, and all his Pains is for our Profit, not His.

Secondly. The Seeds-Man commits his Seed to the Soil, and can do no more, &c. but Christ drops down the Dew of Heaven upon his Seed, and gives a Power of fruit∣fulness to it. His Seed is kept by that Power to the Harvest, 1 Pet. 1.4, 5. as the Glory is kept in Heaven for us, so our Grace is kept on Earth for it. There is a double keeping express'd there. From him is all our Fruit found, Hos. 14.8. John 15.2, 4▪ 5.

Thirdly, Christ is both the Sower and the Seed too, for He is the Essential Word, the Eternal Spirit, and the Everlasting Gospel. Oh what an Honour it is to have an Honest and Good Heart, Luke 8.15. as the most proper Soil for such most precious Seed, and as the most curious Cabinet for this Pearl of Great Price to be kept in. Then is Christ formed in us, Gal. 4.19. and the Church is call'd Christ Mystical, 1 Cor. 12.12. Such cannot want sheaves in their Bosoms, Psal. 126.6.

Fourthly, A Wet Season is the best Season with this Seeds-man, when sweet showers of Gospel-Tears distil and drop down from a Broken Heart: The Vulgar Rule is, [Set Wet, but Sow Dry] yet Christ loves to Sow Wet, better than Dry; though Wet Weather endangers the starving of Grain, yet makes it Grace to thrive and prosper.

Fifthly, Man's Seed-time lasts but for a few days, but Christ's doth last all the year long, yea in the very time of Humane Harvests, and when it is an Heavenly Harvest-time to some (who are gathered into God's Garners by Death) 'tis but Seed∣time (in a Spiritual sense) with others. Then their time of Love first finds them, and they are then begotten to Christ by the Gospel, Ezek. 16.8. Jer. 2.24.

Sixthly, There is a sowing sparingly, and a sowing bountifully (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in blessings) 2 Cor. 9.6. the former is that of the Earthly Sower, who must feed himself upon one part of his Corn, and sell another part to others for sustaining his Family, so can but reserve a Remnant for seed. But Christ hath no such need, therefore the latter is his, who sows bountifully and with a blessing.

Ʋse I. Oh Man, oh Woman, what Husbandry hath this blessed Seeds-man made of your Hearts? Examine your experiences hath he broke up your fallow ground where nothing but trash grew? Hos. 10 12. Innovate vobis novale, are you renewed in Speech and Spirit, Ephes. 4.23. in Minds and Manners, in Constitution and Conver∣sation, in the Purpose of your Hearts, and in the Practice of your Lives? Hath he turn'd up the Turf, Rooted out the Weeds, Old things past, all New, 2 Cor. 5.17. Rev. 21.5. till this be done, all is undone, &c.

Ʋse II. Take the right season for this saving sowing work, Isa. 55.6. 1 Chron. 12.32. Psal. 32.6. as Sea faring Men take Wind and Tide, Way faring Men the Day-light, the Smith strikes while his Iron is hot, the Lawyer labours hard while the Term lasts, and the Plow man, plies his Plough after a Shower. So do you, when the Heart is best Affected, when the Gospel saith to you as Jael to Barak [Come and I will shew thee the Man (Christ) whom thou seekest,] Judges 4.22 When Christ shews thee where He dwelleth, John 1.39. Brings thee into his Banqueting-house, Cant. 2.4. And Salvation comes to thy House, Luke 19.9. Plow no ••••••ger Wickedness, Hos. 10.13. be no more, not only Satans Soil, but also his very H••nds and Horses, putting forth your strength to further sin, Prov. 21▪ 4. Job 4.8. Oh take the same pains for Grace and Glory, Psal. 68.9, Job 28.26.

The Second part of the Parable is the Seed, which also is two fold. 1. The Exter∣nal (the Word.) And 2. The Internal Seed, to wit the Spirit. As the Veins and the Arteries run all along through all p••rts of us for the good of the Body, so the Word and the Spirit do likewise concu•• for the good of the Soul of Man, and must not here be divided; for otherwise we hear only a sound and a noise (v••x & praete ••a nihil) but not the Voice of Christ, as those in Acts 〈◊〉〈◊〉 compared with Acts 22▪ 9. They heard only a confused sound but not the Voice th•••• spake convertingly to Saul. When Word and Spirit come together to us, then the Lord speaks to us with a strong hand, as He did to, the Prophet, Isa. 8.11. There is a Working of the Word, which is not Ef∣fectual, as is intimated, 1 Thes. 2.13. When received as the Word of Men only, and not as the Word of God also.

First, The Congruity betwixt this Temporal and Spiritual Seed, As,

1. Seeds are small things yet produce great substances, as an Acorn doth an Oak, Mustard seed a Tree &c. So the Word of God (that Seed of Immortality, 1 Pet. 1.23.) seems a small contemptible thing and the Preaching of it be accounted foolishness, 1 Cor. 1.21. yet is it the Power of God unto; Salvation, Rom 1.16. and thereby many Souls be saved; as the Rams Horns were but despicable devices, yet the Divine Institution

Indued them with such a prevalent power as to blow down the strong Walls of Je∣richo's City with the blasts thereof, Josh. 6.4, 5, &c. So the Weapons of the Word in the Ministry, though weak seemingly, (as those Priests Trumpets) and in respect of the Flesh, yet are they Mighty through God and his Spirit, for pulling down the strong bolds of Satan, and for casting down Imaginations, &c. 2 Cor. 10.4, 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents, so doth that which proceed∣eth out of the Mouths of God's faithful Ministers, quell and kill evil Thoughts and carnal Reasonings (which are that Legion of Domestick Devils) that hold a constant correspondency and intimate intelligence with the Old Serpent in us. This weak Word is made strong to overthrow, captivate and subdue a sinful Soul into the obe∣dience of Christ, and of that small Seed arise those goodly Trees of Righteousness, which are not of the Devils, but of the Lord's Planting and Watering, Isa. 61.3.

The Second Congruity is, As Seed must be Harrowed into the Earth (it must be cast (not only on, but) into the ground, Mar. 4.26.) so the Word must be hid in the Heart, Psal. 119.11. or it will not fructifie, Job 22.22, 23. Thus as David, so Mary kept all (pondering) in her Heart, Luke 2.19. when the Word is well covered with a moisty Moul in the hidden Man of the Heart, it takes Root downward, and springeth in Branches upward, first the Blade, then the Ear, after that the full Corn, Mark 4.28. were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testi∣mony, and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna, Heb. 9.4. Rev. 2.17. preserving Divine Truths of the Gospel, and remarkable oc∣currencies of Providence. God would bless our buds, Isa. 44.3. while we strive to better that Blessing. The first springings in the Womb of Grace are precious to God, Ephes. 2.1.

The Third Parallel is. As Seed requires a good Soil, without which, though ne∣ver so good in it self, it cannot be successful. So the Word, unless received into an Ho∣nest and Good Heart, Luke 8.15. proves unprosperous. Oh that our Hearts may be as Isaac's Soil, Gen. 26.12. to bring forth an hundred fold.

The Fourth Parallel is, Though Seed be sown in a good Soil, yet no success can be expected without Heaven's Influence, Hos. 2.21, 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it, Isa. 5.6, &c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase, 1 Cor. 3.6, 7. without this, Men will rush on in their own Sins, and run Headlong to Hell, though great be the Company of good Preachers, Psal. 68.11.

The Fifth Parallel is, As the Hope of a good Harvest lies potentially in the Seed that is sown, so doth Eternal Life in the Word that is preached, Rom. 1.16. This honour is given to that Ordinance above others: As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it, than any other standing or running Waters on Earth: so there is not the like life found in any other means of Grace, as in this, which, like Goliah's Sword hath none like it for Converting Work.

Secondly, The Disparity. As, (1.) This is not Corruptible Seed, 1 Pet. 1.23. (2) 'Tis not for food to the Body, but to the Soul; Angels food that nourishes up to to Eternal Life. (3.) This brings forth the best Harvest, where Angels shall be Reapers, and the Joy of the Harvest is Everlasting.

Ʋse I. Is there any Seed of God in you? though but as a Grain of Mustard-seed, very little yet if true, God looks at Truth more than Measure, If born from above, or again John 3.3. and the Heart be sound in God's Statutes, Psal. 119.80. having the spirit of a sound Mind, 2 Tim. 1.7. the Acorn now, may become an Oak in time, a small be∣ginning may have at latter end a greater Increase, Job 8.7. It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did, 1 Kin. 8.63. yet may have a Lamb to send unto the Ruler of the People, Isa. 16.1. Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt, yet he bids Take a little of each, the best of the best, Gen. 43.11. Though Nehemiah had not his three thousand Talents of Gold, of the Gold of Opher, nor his seven thousand Talents of re∣fined Silver, as David had to Beautifie the Temple with, 1 Chron. 29.4. yet had he a thou∣sand Drams of Gold, &c. to give for Repairing the Temple, Neh. 7.71. and his Drams were acceptable as well as David's Talents, For if there be first a willing Mind, it is ac∣cepted according to that he hath, and not according to that he hath not, 2 Cor. 8.12. The Lord looks more at the willingness of the Offerer, than at the worthiness of the Of∣fering. Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him, because it was the best present in his power to procure. Oh that sweet Gospel in the Law, but if he be not able to bring a Lamb, &c.

Lev. 5.7. or two Turtles, ver. 11. let him bring the Tenth part of an Ephah: And if he be not able and cannot get so much, let him bring such as he is able to get, Lev. 14.21, 22. Goats Hair was accepted for the Tabernacle as well as better things, Exod. 25.3, 4 &c. so was the Widows Mite for the Treasury, Mark 12.41, to 44. Pence be accepted where Pounds are not, and Drams where Talents are not, and sure I am a dram of saving Grace is better than a pound of Notional knowledge.

Ʋse 2. Ask your hearts those sew questions about this Seed (though but small, Mat. 13.31. & 17.20. Mark 4.31. Luke 13.19. First, Are any Furrows prepared in your Hearts for the Reception of this Holy Seed? Have you had compunctions in Vend Cordis, Acts 2.37. making you cry out, What shall we do to be Saved? Unless your Hearts be Plowed with Gods Heifer, (as Judg. 14.18) to see the eagerness of others for Heaven will be a Riddle you understand not. Secondly, Hath this Sower cast his Seed into these prepared Furrows? Man may forfeit or neglect his Sowing season, but this Sower cannot do so, for all seasons are the Lord's, first Furrows are prepared then the Seed is sown, both in their season, not by any natural power, it pertains to the power of the World to come. Thirdly, How hath that Holy Seed succeeded after Sowing? One may taste of the Power of the World to come in the Word of God, Heb. 6.5. yet bring not forth an Harvest of Holiness, without which (notwithstand∣ing all bedewings that soak not deep enough) no harvest of happiness can be expected, Heb. 12.14, &c.

The Third Part is the Soil. Wherein First the Congruity, As

First, much ground lyes fallow where the Plow of the Gospel hath not passed, divide the World into thirty equal parts, and nineteen of those 30 be Heathens, and fix of the eleven remaining are Mahometans, so only the odd five profess Christ, and of those there be many Papists, but few Protestants, yea of these Protestants how few are true Bellevers, a profession is oft without power. Oh what a Weedy World is here to be burnt at the last day.

Secondly, As the natural product of the Cursed Earth is Weeds, &c. not Corn: So are our fallen Natures the proper Fathers of Sin, and but Stepmothers to Grace, hence sin must humble us, because it is our own, and Grace must humble us too, because 'tis not our own, but is as Corn that is forced; Wild Olives by Nature, Rom. 11.24. Mors in Olla, Death in the Pot, 2 Kin. 4.40. All good is received, 1 Cor. 4.7,

Thirdly, There be variety of Soils in the World, some are Mountains of Pride and Presumption, barren of Grace; others are Wildernesses, Souls pining away with thirst, &c. yet some Hearts are as well Watered Valleys where the Lilly of Grace grows greatly, Cant. 2.1. There is some Sandy, some Stony, some Thorny Ground, as here, and yet some good though three to one in this England.

Secondly the Disparity. As, First, This Mystical Soil (that is good) is not any Earthly thing, lying low to be trodden under foot in the World, but 'tis an Hea∣venly Heart that brings forth the Seed of God, the property of the Earthly Heart is changed by an Heavenly Power.

The Second, The Ground is more fitly disposed to bring forth Corn than our Hearts are for Grace, though Corn growing be praeter Naturam, beside Nature (not so Grass) unsown, yet Grace growing is contra Naturam against Nature. Grass is graceful to ground and hath its usefulness, but Weeds are a Curse, &c.

The Third, The Litteral Soil brings one only Crop in the year, but the Mystical every Month, Rev. 22.2. in Winter as well as Summer, yea every Week, and every Day it bears fruits to God.

Ʋse I. Ask what sort of soil are you? Barren Mountains, droughthy Desarts without Wells of Salvation, Isa. 12.3. where the Lawgiver hath not yet Digg'd such a Well, Numb. 21.17, 18.

Ʋse II. 'Tis no matter how base or barren, harsh or hard your Heart be, where Christ undertakes the Culture, he can make parched ground become as the Garden of Eden, Isa. 35.6, 7. & 51.3, &c.

The Fourth part is the Success. Wherein First, The Congruity. As, First, 'Tis various not only from divers, but also from one and the same Soil, that brings forth bad crops sometimes, as well as good: So though Grace never differs from it self, yet a gracious Soul may have its withdrawments as well as inlargements, hath its Winter as well as Summer time, Cant: 2.11, 13.

Secondly, Success is various not only from the Soil, but also from Influence as it hath more or less from Heaven. Where much is Received there much is Required, Luke

12.48. Cant. 6.11. Isa. 5.2. Mat. 21.34. 1 Cor. 9.7. Danda igitur est opera, we must endeavour to answer to God's Pains, lest he lay us wast, Luke 13.7, &c.

Thirdly, Success is not without Watering, Weeding out what offends, &c. Mat. 13.41. Isa. 5.3. the Church is call'd a Garden that needs much Trimming Pruning and daily dressing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 15.2. Solomon lets out his Vineyard to Tenants, Cant. 8.12. but Christ himself both Weeds and Waters His, &c.

Secondly the Disparity, As (1.) Nature contributes much to the literal, but Grace doth all to the mystical success, 1 Cor. 3.6, 7. (2.) This latter hath more certainty than the former, which an Enemy may Reap, Psal. 105.40. Mic. 6.15, &c. but the Gates of Hell cannot prevail to prevent the other, Mat. 16.18. John 10 29. Rom. 8.38. 1 Pet. 1.4, 5, &c. (3.) This brings in such store as is inexhaustible, profit and pleasure for evermore, Psal. 16.11. Rom. 8.17. 2 Cor. 4.17.

Ʋse I. Beware you be not High-way ground, where Sin hath a way over the Heart Psal. 139.24. Impressions of sin in its customary path-way, wear out the impressions of the Word, Edom deny'd a passage through them, Numb. 21.23. and Josiah did the same, 2 Kin. 23.29. Ezek. 44.2, 3, &c. Seed cannot be covered in a Sin trodden Heart, hence the Prince Fowl picks it up, Heb. 2.1. Psal. 119.11, 16.

Ʋse II. Take heed of being stony-ground. Though the Seed be not pick'd up by that Prince Fowl Satan, nor trodden down by the foul feet of Sin, yet may it have, as a sudden growing, so a soon dying. This Rocky ground is the hard heart, a Rock of the Devil's not of God's making. Rain falling on a Rock soaks it not, sinks not in. Blind Bede Preach'd to a heap of Stones with small success, &c.

Ʋse III. Be not Thorny ground, having both root and growth, some desires to the Word, and some purposes to obey it, but Cares and Pleasures over-grow all, taking up the Place, Time and Affection Christ should have, but almost a Christian, Acts 26.28. Earth out-grows Heaven as Thorns do Corn, &c.

Ʋse IV. Have Honest and Good Hearts, Luke 8.15. Tho' all such not alike fruit∣ful, yet God accepts of the thirty as well as of the hundred, Zech 4.10. Mat. 12.20. so it be answerable to our helps and furtherances, Luke 12.48. suitable both to our Supernatural Principles, and to our Evangelical Priviledges, &c.

CHAP. XVII.

THere be many other Parables which Christ delivered as Oracles (full of sweet sig∣nificancy, and most aptly accommodated to his various Auditors, as before) that might be accordingly gloss'd upon (as this of the Sower) would it not swell up this Discourse into too prodigious a Prolixity, &c. The brief account I can give of them here is this, besides this Parabolical Sermon which he Preached to the People, Mar∣ch. 13, &c. (wherein he demonstrates the divers effects of the Word Preached, the pretiousness of it when rightly imbraced, and the strict account that must at last be given of it): There be other Sermons of our Lord dress'd up both in Parables and Plainly. As,

First, That to his Twelve Apostles (after his long and lively Sermon in the Mount, as above) when he sent them forth (to gather up the lost Sheep of the House of Israel) af∣ter they had been as Probationers a Twelve-Month with him, to learn the Gospel of the Kingdom from his Mouth, Mat. 10. per totum. and chap. 9. ver. 1. Mark 6. v. 7, 8, 9, 10, 11. and Luke 9.1, 2, 3, &c. which some calls Christ's Concio ad Clerum, his Sermon to the Clergy, instructing them what to do, how to teach, and the measures they must expect in their Ministry, &c.

Secondly, When Christ had done Documenting his Ministers, then Preach'd He a vin∣dication Sermon for the Ministry, both John Baptist's and his own, Mat. 11.1, 2, to the end. The End of his former Sermon was the beginning of this Latter, wherein he justi∣fieth John's Person and Doctrine, and himself, &c. from the Censure of Cavillers, and Inviteth the Meek and Lowly to come and take his Yoke: Christ was never Idle and out of good action.

Thirdly, After this followed his Irenicon, or Sermon for composing differences, wherein the Authority of the Church is asserted, and an heavy doom denounced against those that slight it, and will not be drawn by God's forgiving us, to forgive our Bre∣thren, &c. Mat. 18. per totum, Mark 9.34, &c. Luke 9. from 46, to 51. Quaerunt non quarenda, they seek what is not to be sought.

Fourthly, Then his sharp Sermon against the Hypocritical Scribes and Pharisees, Mat. 23. wherein he denounceth eight direful woes to Thunder-slike those Hypo∣crites, and to draw them down (as with this Chain of eight Links) to their own place (Hell) and there to leave them to the Day of Judgment. This inraged them to project his destruction.

Fifthly, His Prophetical Sermon about the Destruction of Jerusalem and the end of the World. Mat. 24, & 25, &c. with the Day of Judgment, and the Manner of it, &c.

Sixthly, His Farewel-Sermon touched upon before, John chap. 14, 15, 16, &c. with 13.1, 17, 20, 33. where our Saviour begins and sweetly proceeds to sing out his Swan∣like Song most Heavenly and most Harmoniously, which long lively Sermon he ends in a Seraphick Prayer, John. 17. N. B. Note well, Together with those Sermons there is a lovely intermixture and a comely contexture of many other Parables. As, 1. That of the Good Seed sown in the Field, but while Ministers slumber the Devil Sows blasted Corn (Hereticks and Hypocrites) which at the Harvest yields no better than Dust and Chaff, Mat. 13.24, 26, &c. 2. That of the Grain of Mustard seed, (which soon pier∣ceth the Nostrils and Brain) to shew how quick and powerful the Word of God is in its operation, &c. Mat. 13.31, 32. (3) That of the Leaven (which soon diffuseth it self into the whole Lump) ver. 33. to shew that the Word of God is not bound, 2 Tim. 2.9. but Runs and is glorified, 2 Thes. 3.1.4. That of the Treasure hid in the Field; and the Pearl of price, Mat. 13.44, 45. to shew we must make our selves Masters of Eternal Life by Christ, 'tis an excellent penny-worth whatever it cost us, &c. 5. That of the Draw-net, ver. 47. wherein the Fishers are Gospel-Ministers, the Sea the World, the Net the Word, the Ship the Church, and the Fishes that are caught are Profitable Hearers. 6. That of the two Sons, Mat. 21.28, &c. to shew that Penitent Publicans did better than Proud Pharisees. 7. That of the Vineyard, ver. 33. to shew God's casting off the Jews for their cruelty to Christ and his Ministers, &c. 8. That of the Wedding Supper, holding forth the Jews Despising the Gospel, for which they were Rejected, and the Gentiles Received, Mat. 22. from v. 1, to 15. So likewise that of the Fig-tree, of the Talents, of the Virgins, and many more too long to insist on, for without a Parable Christ spake nothing to the Multitude, Mat. 13.34.

But passing by (for brevities sake) all farther Descants upon Christ's Oracles, wherein he shew'd himself mighty in Word, let us now return to his Miracles wherein he shew'd himself mighty in deed, Luke 24.19. making only a cursory gloss by the way upon the two Men that would follow him, Mat. 8.18, 19, 20, 21, 22. Or the three men who would do so, Luke. 9.57, to 62. which story follows next in order of time, being the same day at Even, &c. Mark 4.35. When Christ had left Simon's House, and taught in Parables upon the Lake of Tiberias or Genezareth, for the Town stood upon its banks; the Remarks whereof are these.

First, The first that profess'd he would follow Christ whithersoever he went, was a Scribe call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Letter-Man, or one in the Letter, not in the Spirit, there∣fore He wist not what he said (as once Peter upon a mistake did, Luke 9.33) for only Virgins (that love Christ with a chast love, and are undefiled with Idolatry) can fol∣low the Lamb whithersoever he goeth, Rev. 14.4. this Man (saith Athanasius) doth foolishly compare himself with the Incomprehensible Power of Christ, in promising what he could not possibly perform by any power of his own. However he shewed himself a Zealot above the Multitude dismissed, calls Christ Master (when He was to Retire and Repose himself after much pains) and boldly offers to be his follower, never dreaming either of denying himself, or taking up the Cross, Luke 9.23. but he sought not to much the Master, as Gain by the Master, therefore Christ knowing the Heart) gives this Doctor of the Law a smart Repartee, reproving him for expecting Worldly Wealth by following me and my Miracles, and intimating in his sharp answer, that the Foxes had Holes in his Heart, as he was deceitful, and the Birds had Nests there∣in, as he was ambitious, and (saith Austin also) how can an unsound Soul follow sim∣plicity, or Pride Humility? He would only follow Christ, as Samson followed his Pa∣rents, till he met with an Honey-Comb, Judges 14.5, 8. or as a Dog doth his Master till he come to some. Carrion and there lurches him, Vix diligitur Jesus propter Jesum, Jesus is rarely loved for Jesus sake, saith the Father. Isaac loved Esau for his Venison, and many followed Christ for his Loaves. Dissembled Sanctity Rom. 16.18. & Jude v. 16) is double Iniquity, &c. or by subtle Foxes may be meant Carnal Temporizers, and by Flying Birds Aspirers after Promotion. However, Christ discovers his Hypo∣crisie, saying, no Secular Honours would attend his Followers.

The Second Remark is, The next to this Doctor of the Law, who pretended to be Christ's Proselyte, comes a Disciple who intended it, only desires Christ's excuse for his absenting from him for a while, till his Father was Buried in his presence, Mat. 8.21. which Request of his imports not that his Father was either now Dead, or very Sick, but that he thought himself bound (by the Fifth Commandment) not to leave his Fa∣ther while he was living, but to nourish and cherish him, as Joseph did Jacob, Gen. 47.12. as Obed. did Naomi, Ruth 4.15. which the Apostle commends as a duty not only laudable before Men, but also acceptable before God, 1 Tim. 5.4. Therefore Christ doth not reprove him for it, but regulates his request, resolving him, that good Duties of less moment are to be neglected for greater, and that offices less necessary must be let go, that the main may be minded. Christ call'd him now to his present Attendance of the Gospel, which was of weightier Importance than turning his back of Christ (who was to tarry but a little while in the World) under the notion of re∣turning home to support his Father till he died, who possibly might out-live Christ himself: Therefore it cannot be supposed, our Lord gives no occasion here for any un∣dutifulness to Parents, but only that Natural Offices and Carnal Respects must give way to those that are Spiritual and Heavenly, and that opportunities for Grace are hasty and headlong, so must be quickly caught as the Eccho catcheth the Voice. There is no use for after-wit. His Father might be Buried by other hands, v. 22. Let the dead in Sin bury their dead in Nature. Sinners are but breathing Ghosts, &c. 1 Tim. 5.6. Be thou an Heir of Life, 1 Pet. 3.7.

The Third Remark is, Luke 9.57, &c. Mentions a third that proffer'd to be Christ's Follower, ver. 6, 62. but he must bid farewel to his Friends, Christ alludes in his An∣swer v. 62. to what Elisha did, 1 Kin. 19.19. shewing, that Preaching the Kingdom of God was more necessary than all these excuses, and he that look•• back cannot make straight Furrows with the Plow of the Gospel, &c.

CHAP. XVIII.

THE next mighty Miracle (after this reproving Farewel to those three pretending Followers aforementioned) was Christ's calming the Tempestuous Sea, which the Prince of the Air, Eph. 2.2. had blown up to drown Christ and his little Church, Mat. 8.23. Mark 4.36. Luke 8.22. Assuredly the Devil was in this mighty Storm, as he was in that which brained Job's Children, Job 1.19. Though the Lord was not in that [Ruach Gedolah] or Strong Wind, 1 Kin. 19.11.

The First Remark hereon then is, As 'tis said [the Disciples took him, even as he was in the Ship,] Mark 4.36. So it may be said the Devil took him there also, for no sooner had our Lord opened his Mouth to Preach that excellent Parabolical Sermon in the Ship, Mark 4.1, 2, &c. but launching out a little from shore to Sea in the same Ship) presently Hell opens its Mouth and pours out a Mighty Tempest (which es call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 8.23. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 8.23. which signifies a Sea quake, the Sea-Man's Misery, another Euroclydon, Acts 27.14. that strikes upon all the thirty two Points of the Compass, it being not one Wind properly, but the conflict of many contrary Winds, overturning all in its way) to drown Christ Rev. 12.5. and his Church▪ tho' the Disciples were Fishermen, and so used to Storms, yet this unusual one affrigh∣ted them, yea tortur'd and tormented them, as [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies, Mark 6▪ 48.

The Second Remark is, This Ship wherein Christ was Imbarqued with his Dis∣ciples is an Emblem of the Church, which is in name the Ship Royal, or Soveraign most superlatively so, having the King of Kings imbarqued with his Queen in it, there is much Congruity betwixt them, beside name, though some disparity. The Parallel parts be these, (1.) Christ is the Captain of this Mystical Ship▪ Heb. 2.10. (2.) Christ's Cross is the Mast. (3.) The Sails are Divine Affections. (4.) The Bal∣last is Humility. (5.) The Tackling is Patience and Perseverance. (6.) The Mariners are the Angels. (7.) The Cargo or Fraught and Lading is the Souls of Just men. (8.) The Card for guiding her Course is the Word of God. (9.) The Wind (that drives her end-ways) is the Breathings of the Spirit. (10.) The Haven (she is hastning unto) is Heaven and Happiness. (11.) Her Rudder is Love. (12.) Her Anchor is Hope. (13.) Her Top-Flag is Faith. (14.) Her Stern is the Power of God. (15.) Her Ma∣terials she is made up of, as Mystical Oak-Planks, are the Saints Rivetted together and close clinked one with another by the Union of Grace, and Bond of Peace. And

(16.) The Word or Motto Written on it is [onemimur non suppremimur] We are per∣plexed, but not destroyed, 2 Cor. 4.8▪ 9, &c

The Third Remark is, Though there be so much Congruity not only in that Royal name, and in all these parallel Parts and Materials, but also in state and motion, (the Church being as a Ship, a rolling tumbling thing) yet there is a Disparity in other Circumstances, that cannot run through in Parallel lines. As,

First, Time Rots the stoutest and strongest built Ship, but it cannot the Church, which endureth for ever. Indeed the Sea (that the Church Sails in) is the World, which is call'd a Sea of Glass mingled with fire, Rev. 15.2. for she subsists not by worldly strength, the World being too brickle a thing, as brickle as Glass, and can∣not sustain her, yet fills her with many Combustions and Fires of Tribulation, John 16.33. wherein also she meets with many a Stormy Tempest. 'Tis mostly with the Church here as with the Ship, Mat. 14 23. which had the Winds quite contrary. and like those passing the Straits of Magellan, where, which way soever a man bends his course. he shall be sure to have the Wind sit cross against him, yet here is the Diffe∣rence for the Church's comfort, that Christ (her Pilot) can fail with contrary Winds, and causeth all Winds (both the North and the Southwind) to blow good to her, Cant 4.16. and though she roll and tumble about in her natural, civil, and spiritual capaci∣ties and relations (as in particular Men, Common-wealths and Administrations) some∣times she is in Egypt, sometimes in the Wilderness, so in Canaan and in Babylon, &c. yet is she sure to pass her Militant State in Earth, and to Land safe and Triumphant in Heaven; besides, Tossing the Church with Tempests makes her better and not worse, Jer. 48.12. Psal. 55.19.

The Second Disparity betwixt the Church and a Ship, is not only (as before) in respect of Duration (the Church lasting longer than the strongest Ship in the World) but also in respect of a different Motion; for the proper way and motion of a Ship is a descending downward into the Deep, Psal. 107.23, 26. but the peculiar motion of the Church is an Ascending upward toward Heaven, Prov. 15.24. The way of Life it above to the wise, &c. Phil. 3.20. &c.

The Third Disparity, Some Sea-faring Man may by some mischance miscarry in the Ship and be drowned, but such as are truly of and in the Church cannot totally and finally fall; If you be really imbarqued in the same bottom with Christ, you shall certainly be saved, Christ loses none of those whom his Father gave him, John 17.12. & 18.9. If God gave to Paul the Lives of all that sailed with Him, So that not one man lost his Life in that Shripwrack, Acts 27.22, 24. How much more hath the Father done this to the Son, only there must be a tarring in the Ship, v. 31. E••tra Ecclesiam nulla salus, All out of Noah's Ark, were drowned, so Isa, 60.12, &c.

The Fourth Disparity, Yea the Ship it self (as well as some Shipman may be Ship∣wrack'd, as Paul's Ship was, Acts 27.41. but the Church can never Founder at Sea &c. Jerome saith [••anquam polus septentrionalis, semper versatur, nunquam mergitur.] She is like the North Pole Stars (call'd the Little Bear) always Wheels round about the Axis, but never descends down out of the Horizon, and much less is drowned in the Sea. And Ambrose also saith [Diabolus contra Ecclesiam Tempestate•••• movet, sed ipse naufragium facit.] The Devil indeed raises up many Storms against the Church (whereby she may, as a Bottle be dowsed and drenched, but shall never be drowned) Satan himself is sure to suffer the shipwrack. 'Tis observed, the Church never fought with that Prince of the Air, but she either won the Field by being victorious, or gained some ground by her being persecuted, Sanguis Martyrum est semen ecclesiae, the blood of Martyrs is the feed of the Church.

This indeed may be a granted Congruity. N. B. Note well, That as a Ship, the older she is, the more leaky she becomes. The longer she sails upon the Sea, the more danger of her sinking, &c. So the Church now is become in those last and worst of times a more crazy vessel than the Primitive Church was, and bath a more perilous passage in respect of that last bite of the Dying Beast which is mostly the most deadly bite; yet here is the disparity. As Christ personal was too hot a Mouthful for Hell to hold, Acts 2.24. Rom. 1.4. so is the Church (call'd Christ Mystical, 1 Cor. 12.12.) though coffin'd, bury'd, yea under a great stone, yet hath a glorious Resurrection.

The Fourth Remark is, Christ's presence doth not always exempt from troubles, Tempests or Temptations. Christ was absent, Mat. 14.23, &c. not yet come, John 6.17, 19. but here he was present yet asleep, till he be awakened Winds; will be con∣trary, as Mat. 14.24. and mystical sailing will be then dangerous, Acts 27.4, 9. Christ

may seem to neglect his Church, though himself take the same fare with her, he Awakes by Prayer, Rev. 11.19.

The Fifth Remark is, Though the Church be tossed with Tempests, Isa. 54.11. in this World, which is an Ebbing and a Flowing Sea, and alway foaming out Mire and Dirt, Isa. 57.20. Yet God is the Pilot of the Ship, as of Noab's Ark, when he (an Husbandman) had no skill of the Stars, or of steering his Ark safe from the Giants Castles, the same hand of God that shut the Door of the Ark, Gen. 7.16. guided its course also and brought him safe to Land. 'Tis a great mercy to have Christ (who keeps the ensuring Office) at hand, though he seem to be asleep. And when the Eb•• is down and done, the Floud or Tide Returns, &c. be not therefore Sea sick so as to Spue up all your Religion, &c. yet be serious, 'twas said to a Trifler, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We be perishing and thou playing the Fool, &c. Cry as they did, Jonah 1.14.

The Sixth Remark is, Christ can calm the Surliest Surges of the Sea with his Com∣mand, his Right Foot is upon the Sea, &c. Rev. 10.2. and one stamp with that strong foot can do more than Pompey's, who said, he could with his only stamp raise ten thousand Men. Christ hath a Vial to pour out on the Sea, Revel. 16.3. and sets his foot upon the Beast that rises out of the Sea, Revel. 13.1. He is a Man of War, Exod. 15.3. Isa. 13.4. & 52.12. Jer. 50 25. and will make the place of his feet glorious, Isa. 60.13. the Militant Ship at Sea shall become a Triumphant Pa∣lace at Land, Isa. 54.11, 12, 13. yet will he first chide our Unbelief, and then the Winds and Waves, Mat. 8.26, 27. He will turn our Water into Wine, John 2.9. to draw water is the best way to prevent drowning with water, 1 Sam. 7.6, &c. Prayers and Tears prevail in calamity for comfort. Cry [Lord save us] and a calm comes, &c. John 6.21. Isa. 51.9. and 54.11, 17.

After the Miracle of Christ's calming the stormy Sea, followeth next that of His casting out a Legion of Devils, wherein we have many Remarks. As,

First, Relating to the Name of the Place where it was wrought. The Country Christ came to after the Storm is call'd that of the Gergasens, Mat. 8.28. but by the other two Evangelists, Mar. 5.1. and Luke 8.26. 'tis call'd the Country of the Gada∣rens. These were not two places, but one under two names, The former being the Antient, and the latter the Modern name of that Country. So the Gargasens and the Gadarens are all one People.

The Second Remark is, Whereas Matthew speaks of two possessed, but Mark and Luke speaks but of One. The Reason may be. (1.) That these two latter. Writing after Matthew (who had specified the number of the persons concerned herein) are not so curious about the number, as careful to Record the matter of the Miracle: This is exemplified by other Instances, as Mat. 20 30. mentions two blind Men begging ••t Jericho, yet Mark 10.46. but one, and Mat. 27.44. mentions both the Thieves mocking Christ, whereas Luke 23.39. Imputeth it to one of them only, &c. (2.) 'Tis probable, these two were not both alike furious, but this one was better known as more notoriously fierce and more perilous to Passengers, yea likely more cruelly tor∣mented by a whole Legion of Devils than the other. The Order and Circumstances shew it to be one story in all the Evangelists.

The Third Remark is, How miserable was this Mortal (the more notorious of the two) having cramm'd up in him a whole Legion of Devils, seeing a Legion among the Romans (saith father Isidore) consisted of six thousand Armed Souldiers, yet Dr. Ham∣mond doth more than double that number, computing a Legion to contain twelve. thousand five hundred; surely so vast a number of Devils, couping themselves up in one man, must make him the most miserable of mankind: All Pharaoh's cruelties ex∣ercis'd upon the Israelites were nothing to this, behold here are Task-Masters indeed, and almost a numberless number of them, not only set over one poor man, but also all stowed up within him to Torture and Torment him, and here was Mortar-work indeed, yea far worse than that in Egyptian bondage, Exod. 1.11, 14. for here was Hell-work worse than Brick-work; nor can it be parallel'd among the most Exquisite Torments that the most Savage Persecutors ever Inflicted upon God's Persecuted People. 'Tis said, Luke 8.27. This Man had Devils (yea a prodigious company of them) and it may be said likewise, that these many Devils had this Man, and that for a long time too; which shews, both how Deplorable is the case of the Devils bond∣slaves here (whose Hearts are a Synagogue of Satan, which should be the Temple of God) and also the Unexpressible Torments of the Damned in Hell. They had Devils on Earth, now Devils have them in Hell.

The Fourth Remark is, Here we have a Resemblance of the Malady of fallen Man∣kind, fallen Man is full of Unclean Spirits, is filled full of all Unrighteousness, Rom. 1.29. All Sins are the Devil's works, 1 John 3.8. hence Luther said [Tot Daemonia, quot Crimina] so many Sins a Man hath, so many Devils he is possess'd with, for every Sin hath a Devil in it, and such Devils the unrenewed Heart is topful of Gen. 6.5. Evil, only Evil, and continually Evil, and a Devil in every faculty; there is the Devil of Ignorance in his Mind, of Pride in his Head, of Lust in his Heart, of Rebeilion in his Will, of disorder in his Affections, yea the Devil of forgetfulness (of all good in his Memory, &c. Thus Homo in se Infernum Habet, every unregenerate Heart hath an Hell within it, the Devil hath set an Impression of his own Limbs upon every part of his own Children, as John 8.44. Imports, so that there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a superfluity of naughtiness in them, Jam 1.21. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Seed-plot of all Sin, as the Seed of every Creature was in the Chaos, which David, Psal. 51.5. Paul Rom. 7.24. Job chap. 40.4. the Prophet Isa. 6.5. and the Church, Isa. 64.6. do all bewail; resolving all Acts of Sin into the pravity of Nature as the source and fountain of all sorts of Iniquity: and this man is said to be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] in an Unclean Spirit, Mar. 5.2. as the Unclean Spirit was in him, quòd eum iste Spiritus quasi Inclusum teneret, so the Devil had shut him up every way from Life and Salvation as the Wicked World is said [in Maligno positus] to lye in the Malignant one, 1 John 5.19. This Inhabitant [ut agens agit sibi simile] doth satanize sinners to be Rich in Sin, transforming them into His Image of becoming Breathing Devils, &c.

The Fifth Remark is, Man's Remedy in this miserable case lies only in the Redeemer. Until Christ come (whose Right Man's Heart is, Ezek, 21.27.) It is a Den of Thieves a Cage of Unclean Birds, Jer. 5.27. an Evil Treasure, Mat. 12.35. a Shop for Di∣vels to work in, Eph. 2.2, &c. but at his coming He overturns, overturns, overturns, whips out those Thieves, John 2.16. and Mat. 21.12. purges his Temple, Mal. 3.1, 2. of all those creeping things Innumerable with Leviathan himself in it, Psal. 104.26. casting out the strong Man, Luke 11.21. takes possession for himself, and turns it into his own Palace. N.B. Note well. If Christ proved stronger than Satan in his state of Humiliation, how much more now in his state of Exaltation: That He was so, ap∣peareth, that twelve thousand Devils cannot match one single Saviour, Christ so far over-ruled this Legion, as to make them bring this miserable Man into the way of his Mediator. Though it be said [The Devil drove him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) Luke 8.29.] as the Rider Spurs his Horse Endways whether He will with Violence, and 'tis a wonder this poor wretch was not only driven among the Tombs, but also into them, yea into Hell it self, for they must needs go (saith the Proverb) yea Run, whom not only the Devil, but so many Devils Drove; yet here by Christ's helping hand the Horse runs away with the Rider to meet Christ, who Unhors'd and dispossess'd him, &c.

The Sixth Remark is, Christ's Approach as it was this poor wretch's Felicity, so it was the Devil's Torment; They feel a Beam of Christ's Deity put forth, that tor∣mented them, they (though a whole Legion well Armed) durst not threaten our Sa∣viour, but are all brought upon their Knees to Petition him, that they might be suf∣fer'd to go into the herd of Swine, Mat. 8.31. He had all those Devils in his Chain, The Devil cannot make a Louse, Exod. 8.18. nor fire an house, Job 1.19. nor here drown a Pig without leave from the Lord. N.B. Note well, If Christ have any thing to grant unto Devils, he hath much more to give to his Saints: This was not granted in favour to the Devils, but to shew, what Harm the Devil might do to us, were we not continually guarded by Divine Providence, and that the very Swineheards might Preach abroad the fame of the Miracle, as also that Swinish Epicures are in danger of the Devils driving into the Deep Pit of Hell. Those Devils got out of the drowned Swine, and into the Hearts of their Masters, those Worldly Gadarens preferr'd a Swine∣sty before a Saviour, so besought him (as the Devils had done) to Depart from them, and may have enough of it at last day in [Depart ye Cursed;] so did not this Demoniack, but desired a stay, lest his Devils should re-enter him in Christ's Absence, &c.

CHAP. XIX.

NEXT follow the two Co-incident stories of Christ's Healing the Bloody Issue, and Raising to Life to Rulers dead Daughter, Mark 5.22. to the end, Luke 8.41. to the end, and Mat. 9.18, to 27. These two Miracles were wrought imme∣diately after his Return from the Country of the Gadarens, Luke 8.40. our sweet Sa∣viour did not call for fire from Heaven upon those bruitish People, who were so glad to be rid of him (as Luke 9.51, to 55.) but did quietly withdraw, and entred into a Ship, Mat. 9.1. and came into his own City Capernaum, where he was kindly re∣ceived. N. B. Note well, When one Door was shut against him, then another door was opened for him. In Capernaum Matthew or Levi the Publican Invited Christ to a Dinner at his House, where he made his Redeemer a most sumptuous feast for Joy of his Conversion, Luke 5.29. many Publicans and Sinners found open house there, all at Matthew's charge, that he might bring them (with himself) to Christ.

The Envious Pharisees cavil at his Feasting, which was Diametrically contrary to their Doctrine of Fasting, while Christ answers their Cavils, Mat. 9 18. then Jairus came to Him about his dying daughter, and as Jesus was going along with this Jairus, the Woman with the bloody Issue came behind him in the Streets of Capernaum and touched him: These two stories may well be contemporary in Scripture Record, for the Woman's Disease and the Ruler's Daughter were contemporary in respect of Age, being both twelve years old,Luke 8.42, 43. The History of healing the Haemorroisse or Woman with the bloody Issue, being first Accomplished, must have the first place in this discourse. Mat. 9.20.

The Remarks whereon are, First, This Occurrence comes in with a Parenthesis, and by a sweet Providence for the exercise and increase of the Rulers Faith and Pa∣tience, no doubt but Jairus could have wish'd this Woman far enough at that time, because she hindered Christ from making haste to his dying Daughter: But Divine Wisdom cross'd his Humane Will, she shall be dead out right, the Woman cured, and he thereby confirmed, ere his desire shall be Accomplished, that God in all may be Glorified. All done in due season.

The Second Remark is, This Woman had not only a grievous but also a sad languish∣ing Uncleanness according to the Law, which made her abasht of her blushful Distem∣per, uncapable to touch or be touched by any, Lev. 15.19. and therefore (not only because she could not come before Christ for the Croud, &c.) did she come behind him, thinking that though it was presumption to press into the press of People being a prohibited person▪ yet her Emergent necessity knew no law, but prompted her to steal a Cure unperceived, by touching the Phylacteries or Fringes of Christ's Garment behind him. N. B. Note well. Let us in like sort, when we seel the bloody flux of sinful filth flowing out at our Mouths, Eyes, Hands and other parts, press also to Christ and touch him by Faith.

The Third Remark is, She came not to Jesus for Healing until all other helps and means failed her she had first spent her all upon Physitians of no value to Her nay she had suffered many sorrows by them without and Relief, Mark 5.26. when those [Sordida Poscinummia] had suck'd up her whole store, and well nigh officously kill'd her, she came to Christ when she had nothing, and was healed by him for nothing. N. B. Note Well, Thus have we an Issue of Sin from our birth▪ older than this of twelve, it may be twenty, thirty or forty years, we are naturally far off from our healer, yet come not near him, till much pain and pains be past to no purpose as here.

The Fourth Remark is. The Faith of this Woman was a very strong and most glo∣rious Faith; her saying [If I may but touch his Garment] was not much Inferiour to that of the Centurion [only speak the word] far above the Faith of Jairus, saying [but come and lay thy hand upon her, &c.] as afterwards; Christ had many followers, and but only one Toucher, which was this same Woman, whose double misery (being both Sick and Poor) brought her (by her power of believing) to a double blessing, to wit, the healing both of her Soul and Body. The Naturalists say, when Fishew are hurt, they heal themselves again by touching the Tench, finding the slime of his Body to be a Soveraign Salve to their wounds. Surely this Woman saw by her Eye of Faith, that a Touch of her Saviour would save her, &c. N.B. Note Well, Oh that we, when

wounded with sin; could have the same recourse to Christ, who will by Faith make us every whit whole.

The Fifth Remark is, Christ knows who are his Touchers though but few, and in the midst of a multitude of his Followers that throng him. Here He perceived Ver∣tue was gone out of him, as warmth out of the Sun of the Firmament to promote a Spring of Grass. So it doth out of the Sun of Righteousness to promote a fresh Spring of Grace when his Beams touch our Hearts: as there is no less heat still in the Sun, though it let out thereof to all the World: Even so it is with Christ, that Fountain of Living Water is never less for filling Vessels therewith, it spring as fresh for ever. Yet upon this sense of Vertue flowing out, Jesus look'd round about, to take notice of it himself, to notifie it to others, and to confute the folly of his Disciples that understood not the Mystery. Chrysostom renders those Reason for it. (1.) To free the Woman from fear, lest her Conscience should Accuse her for stealing a Cure, hereby she came to know, it was only pium latrocinium, an holy stealth without wrong∣ing the Owner, though it was a reviving to the Receiver, hereby was made up what was wanting in her Faith, to advance it above her Fear, as likewise to manifest her Faith for others Imitation. (2.) As this upon the Woman's Account, so upon Christ's to Demonstrate his Omnisciency, and by Consequence his Divinity. (3.) Upon Jairus's account, to confirm the Ruler's Faith and so fit him for further mercy. And (4.) Up∣on a general Account to teach both Her and Us, that not his Garment, but Himself wrought the Cure, which reproves the Foppery of Popery in Worshipping Relicks, and the Fable of Baronius (out of Eusebius) confutes it self, saying, [this Woman set up a Brazen Image of Christ in a Garment down to his Feet, and her own statue kneel∣ing and touching the Fringe thereof, near whereupon (they say) grows an Herb which Cures all Diseases, &c.] That this is a lying Legend, appeareth, because, (1.) They say this Image was erected at the Door of this Woman's house in Caesarea Philippi, whereas Matthew declares this Cure to be done at Capernaum, where he was a Publi∣can (or Toll-taker) in the Custom-house, ingeniously and plainly proclaiming the base∣ness of his own profession, Mat. 9.1, 9, 10, 18, &c. (2.) Iraeneus (far antienter than Eusebius) reproves the Gnosticks for carrying about Christ's Image; the very Turks abhor Imagery, &c.

The Sixth Remark is, Such as can Shame themselves to Honour Christ, shall re∣ceive much settlement and inward satisfaction. She was ashamed of her Disease that it should be known, so came behind him. We should be more ashamed of Sin the Cause, than of Misery or Sickness the Effect, Christ is still nigh us, Rom. 10.6, 7, 8. and within touch; say not as Simon did, when dumb Fishes declared Christ's Deity [depart from me, for I am a mixture of Dirt and Sin,] Luke 5.7, 8. for so more need of Christ. 'Tis not He but our Faith is wanting that we are not healed. [Daughter thy Faith hath made thee whole] Mark 5.34. N. B. Note well, If Christ (in the form of a Servant) healed her, his Exaltation in Glory lessens not his Power and Mercy, Sin is the grand evil both of King and Subject. What pressing from all parts from Coun∣try to Court, that the Royal Touch may cure the Evil on Touching days, &c. a Touch from Christ every Sabbath is more Soveraign to the Soul of Rich and Poor.

The Second Coincident story is that of Jairus Daughter which Matthew relates but briefly, and Mark more largely (with Luke) upon all the proceedings wherein we have these Remarks.

First, This Jairus is call'd one of the Rulers of the Synagogue at Capernaum, Mark 5.22. Which intimateth there were more Rulers than one. N. B. Note Well. So had no Prelate with Lordly Power set over it.

The Second Remark is, Though this Jairus was not yet Jesus's Disciple, yet had he seen so many Miracles done by Christ in Capernaum, that He believes Christ could cure his dear Daughter, whether Dying or Dead.

The Third Remark is▪ As few such Rulers came to Christ, so nor did this till driven out of doors by danger of the death of his only Daughter, which made him seek to the best Physitian. N. B. Note well. Men must be Fatherless (Childless) ere they find mercy, Hos. 14.3. and a poor afflicted People, ere brought to trust in the Lord, Zeph. 3.12. the Woman with her Issue came not to Christ while she had a penny to help her self.

The Fourth Remark is, The difference degrees of Faith in several Saints is clearly discernable. The Woman must have a touch of Christ's Garment, &c. This Ruler thought Christ could not Cure his Daughter but by coming to her, and laying his hands upon her. This was weakness of Faith, and far short of the Centurious, who

believed Christ could cure his Servant at a distance, only with a word speaking. Behold here the various flowing forth of Free-Grace. N.B. Note well. As all God's People have not the like measure of true faith, so nor are the greatest Schollars ever the most shining Saints, seeing the Centurion a Roman Souldier, had a stronger Faith than Jairus, who was a Learned Jew, &c.

The Fifth Remark is, Where Christ finds Faith (though weak so true) He both Accepts and Answers it, as here, our Lord tender'd this Ruler's weakness of Faith in his thus laying laws and limits upon him, prescribing him what he must do (as above) Christ takes no advantage at this presumption, but He arose and followed him in a kind condescension, though interrupted in the way.

The Sixth Remark is, Christ reserves his Holy Hand for a dead lift commonly as here, The Ruler falls at Christ's Feet, told him his Daughter was Sick, &c. Mark 5.22, 23. Luke 8.41, 42. Though Matthew mentions only his saying [My Daughter is now dead] minding for brevities sake the main thing of the relation intended, (which was the Raising her up from death to Life) not regarding the other Circumstances; but the other two Evangelists relate how the Father came before his Daughter was dead though left in a dying posture, and while Christ was hindred from hastning to heal the dying Daughter by healing the Hemorroisse, or Woman with a bloody Issue (afore∣said) in his way thither, she dies outright, whereof the Ruler had notice, and was for∣bid to trouble the Master further, Mark 5.35. & Luke 8.49. Christ did not here fore∣slow his Time (as the Ruler might imagine) but waited to be Gracious in the best season, Isa. 30.18. It was of greater Power and Glory to raise the Dead, than to heal the Sick: to limit him to time, is to set the Sun by our Dial. Julius Caesar said it was sauciness in his Souldiers to prescribe to him, we must leave our Lord to his own hour, which is not yet come, John 2.4. till all our Wine be spent, and a death on all our Helps.

The Seventh Remark is, Such as be deriders of Christ's Truth shall not be dignified to behold his Power and his Miracle of Mercy. When Christ came to the House, the Minstrels (after the Jewish Manner, Jer. 9.17, 18. & 48.36, 37.) were making the Mournful Tones and Doleful Ditties, signifying that she was really and truly Dead, when Christ did but tell them [Though she be Dead to you, yet she is but Asleep to me] then they changed their Note, and laughed him to scorn, for which he turn'd them all out of doors (as he did the Money-Merchants out of the Temple) not suffering them to see the Miracle; so will Christ deal with the Mad World, who daily deride the Truth, which they Hear and Jear, when they sould Fear and Follow.

The Eight Remark is, Still a sweet Saviour picks no quarrels, pleads no excuses either from that Heathenish Custom of Minstrel Mourners crept in among the Jews, and now disordering Jairus's Family, or from the small Measure of the Ruler's Faith, who still prescribes him to lay his Hands on her though dead, though Christ could have recovered her to Life, without coming down to the House, or laying on of his Hands, yet did he not deny the Ruler's desire, but took his dead Daughter by the hand; to awaken her (as it were) out of her sleep, doing all just as Jairus desired: who now shall dare to despise a day of small things? Zech. 4.10.

The Ninth Remark is, Christ's Voice makes the dead live, here He plays not the part of a muttering Exorcist who mumbles over his Conjuring words with a slow voice which no body can hear, but Christ speaks out Audibly [Talitha Kumi] signify∣ing in the Syriack language (which then was best known to the Jews) Damosel Arise, Mark 5.41. and straightway she Arose and Walked, ver. 42. In the presence of her Fa∣ther and Mother, and of Peter, James and John, who were the only Witnesses of the Miracle. N. B. Note well. Thus when Christ saith [Kumi] Arise to any Soul that is Dead in Sin (taking them by the hand (as here) or rather by the Heart) then the dead hear his voice, Job 5.25. When he speaks with a strong hand, Isa. 8.11. Then they stand up and live, Eph. 5.14. Isa. 55.3.

The Tenth Remark is, Christ shuts up this Miracle with a double charge. (1.) The scoffing Citizens of Capernaum (against which Christ had denounced a direful wo, for no better improving their many means of Grace, Mat. 11.23.) must not have the Damosels Parents to Preach the Vertues of Christ to them, for that City had forfeit∣ed foully all such priviledges as to the Generality of them. (2.) He charged that Meat should be given to the revived, ver. 43. not so much because she now needed it, but both to shew that she was really recovered, and that spiritual Life as well as natural must by a Divine Appointment be sustained with daily food. N. B. Note well. Oh that all Parents could learn from those Gospel Examples to go to Christ for their Children;

A Ruler before came from Capernaum to Cana for cure of his Sons Fever, John 4.46, to 53. and this Ruler also came to Christ for reviving his Dead Daughter, &c. Alas! we see our own Souls and the Souls of our Children labouring under the cold fit of Unbelief, and under the hot-fit of Self-love, yet sit we still at home, (yea though we have more dead Persons in our Families than was in Egypt at the Destruction of their first born) and look not for a Saviour.

CHAP. XX.

THE next couple of Coincident Miracles are Christ's curing two Blind-men, and a Possessed Dumb-Man, Mat. 9.27, to 35. Concerning the (first) take these Re∣marks.

First, As Jesus departed from Jairus's House, and returned to his own home, ver. 27, 28. The two Blind Men follow him, and come up to him; These two could the better agree to go together, because their cases were alike, Misery makes Unity, they that cannot concur in a time of Liberty, may be reconciled in a time of Bondage: We must agree both to follow and to overtake Christ now.

The Second Remark is, They cry as they follow'd Christ [Thou Son of David have mercy on us] intimating, that seeing he also was a Man, and had the Bowels of a Man, they begg'd his Humane compassion towards them: How much more boldly may we beg of Christ our near Kinsman, who is not ashamed to call us Brethren, Heb. 2.11.

The Third Remark is, They did not beg of Christ their Eye-sight in particular, but His Mercy in General, which included all good things both to their Souls and to their Bodies in it. He knew their Minds in their begging of Mercy, few such blind Beg∣gars now, without knowledge they generally are, and more blind in Mind than in Body, yea too many are loose and lawless vagrants, not knowing nor acknowledging Christ to be the true Messiah, and such as are neither of any Church nor Common∣wealth; these made Mercy their best plea, not merit. &c.

The Fourth Remark is, Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve, as his Disciples in the Storm, Mat. 8.23, &c. and those Blind Men who followed him crying out from Jairus's house to his own house, yet takes he no notice of them all along in the open street to increase their importuni∣ty; no sooner was he come into the house, but he then answers their Eager and Earnest cries: Christ knows how to comment his Mercy to Mankind, citò data citò vilescunt, lightly come by lightly set by, what is easily obtained is mostly but little esteemed.

The Fifth Remark is, Foregoing faith found in man makes him more capable of re∣ceiving the following favour of God. Christ asks them, [Do ye believe I am able to do this? They said, yea Lord.] They believed Christ's Incarnation, calling him the Son of David, which was a blessed prop to their Faith upon him as their Lord and Sa∣viour, &c.

The Sixth Remark is, The Prayer of Faith hath a mighty prevalency with the Al∣mighty God. Thus Christ both graced and gratified the Syrophenician Woman, whom before He had both reproached and repulsed, by granting her request and giving her (as it were) the Key of his Treasury, bidding her go into it and take what Mercy she liked most, Mat. 15.28. There is no doubt (saith a Grace Divine) but Justifying faith is not beneath that which is Miraculous, in the Sphere of its own activity, and where it hath warrant from God's Word. All things are possible to him that believeth, Mark 9.23. Christ will do any thing for them.

The Seventh Remark is, Though Christ was not tied to Means, yet did he use Means, in his Touching their Eyes with his hand, then according to their Faith (which was not vain) it was done unto them, their Eyes were opened by Christ's Touch, which he could have Wrought by a Word of his Mouth, to teach us not to Tempt God in neglect of means, &c.

The Eighth Remark is, All things are not to be made known at all Times, nor to all Persons; our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he terribly threatned them from telling it abroad, partly to teach both his Ministers and his Members not to be all for Fame and Name, whereby to dazle the Eyes of others with admiration, not valuing hidden Treasures. The Heathen Poet saith,

[Scire Tuum nihil est, nisi, te scire, hoc sciat Alter.]

And again, Digito monstrari & Dicier hic est, to be pointed at for a brave man, &c. And partly, because Capernaum was now fallen under a general unbelief and untowardness, Mat. 11.23. so had rendred it self incapable (tho' not of Christ's Presence, yet) of know∣ing his Miracles.

The Ninth Remark is, Obedience to a general Command may be the sin of Disobe∣dience, as it crosses and contradicts a particular Command: The general command was, that they should declare the Glory of God, 1 Chron. 16.24. Psal. 96.3. and Isa. 66.19. and these two Blind Men (receiving now their sight) could not but look upon their silence as the most sublime Ingratitude [Ingratum si dixeris, omnia] the worst and the whole of sin, should they conceal the greatness of his Grace towards them, therefore they divulge it, though against his will. Some foolishly say, Christ for bad them to stir them up the more; what is this but to speak wickedly for God, &c. Job 13.7. making him (who was Truth it self) to dissemble? As their divulging it was a doing against an express particular command, it was certainly their sin, though done from a pious intention; for though a bad Aim may make a good Action bad, as in Jehu's case, yet a good Aim will not make a bad Action good, as in Ʋzzah's. Concerning the second Miracle here of Healing the possessed Dumb man, we have these few Remarks.

(1.) The end of one good Action should be the beginning of another. No sooner were those blird men gone out of the house from Christ, but immediately they brought in a man possessed with a Dumb Devil, whom also Christ healed: He was never weary with well-doing; 'tis pity we all are so soon so. N. B. Note well. Christ's Ministers should learn from their Master not to expect Rest, till they come to Heaven the right Resting-place, Rev. 14.13. No affronts or hard usages from his Adversaries did dishearten him from doing good; though Dogs bark and leap at the Moon, yet continues she her course: So did he, and so should we, notwithstanding contradiction of sinners, Heb. 12.3. in Villages as well as Cities.

The 2d Remark; There be many gagg'd by a Dumb Devil at this day, as this poor man was at that time: Satan still puts his Stilling Gag into the mouths of men and women, that they can neither pour out their prayers to God, nor publish his praises, nor profess his Truth to others. They cannot utter themselves for others edification•• The Spirit of Faith is not an in-dweller in the heart only, but sits also upon the door of the lips, 2 Cor. 4.13. I believed, therefore have I spoken, Psal. 116.10. to wit, in prayer, confession, and communication. The Spirit of Faith observes no dumb or silent Meetings, as some do in our day, and as the Carthusian Monks did of old, whose Orders were only to speak together once a week; but true Christians have otherwise learned Christ, Eph. 4.20. who teacheth them, 'tis a shameful neglect of duty, when they speak not often one to another, Mal. 3.16. that their Meetings toge∣ther might be for the better and not for the worse, 1 Cor. 11.17. Exhorting one another, &c. Heb. 10.25.

The 3d Remark is; 'Tis better to be Dumb, than to speak prophanely: This man with his Dumb Devil was in a better case, than those Proud Pharisees; whose mouths the Devil had not gagg'd, but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles, as if wrought by Magick, Mat. 9.34. and 10.25. and 12.24. The vile person will speak villany, Isa 32.6. as well as vanity, Psal. 12.2. and not only proudly, Psal. 17.10. grievous and mischievous things, Psal. 31.18, and 38.12. but wickedness it self, Job 27.4. because the Devil tips his tongue, but gags not his mouth; whereas even a foul when he holdeth his peace is accounted wise, Prov. 17.28. Job 13.5. and in an evil day the prudent keep silent, Amos 5.13. not conniving at man's sin, but acquiescing in God's Pro∣vidence.

The 4th Remark is; Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof (as this man here.) They must sit down at Christ's feet, Mat. 15.30. where all his Saints do sit, Deut. 33.3. then shall the Dumb speak, Mat. 15.31. and they shall speak (not the Language of Ashdod, but) the Language of Canaan, Neh. 13.24. Christ will turn to them a pure Lip and Language, that they shall call on the Name of the Lord, Zeph. 3.9. and while the Devil's Dogs (without either Gag or Muzzle) do bark at the Miracle of Mercy with the pestilent Pharisees, ascribing the glory thereof to the Prince of Devils, they (with the multitude) marvel, glorifying the God of Israel.

The 5th Remark is; Where-ever (Christ the Lord of Light, Life and Love) met Satar (that Prince of Darkness) he put him to the foil, and served a Writ of Ejectment upon him, as Luke 11.21, 22. Their first meeting was in Heaven, and thence did he cast him out, as Ezek. 28.16. I have cast thee out of my holy Mountain, &c. and when he found him in the Firmament (as Prince of the Air, Eph. 2.2.) from thence he made him fall like Light∣ning,

Luke 10.18.) Rev. 12.8, 12. And where-ever Christ found him in any Daemoniacks (as there were many, while Christ was below in the days of his flesh) even there he cast him out (which was a torment to him, Mat. 8.29.) though he found a whole Legion of De∣vils with him to assist him, a great Army of them; and here he did so out of thin Dumb Man: And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts (which he accounts his Heaven) but is cast out by the mighty power of the Gospel, though full sore against his will; but the Devil hath not so much Power as Malice, otherwise neither the Church, nor the Children of God would have any Rest; but he is Routed and Outed every where. After this Christ came into his own Countrey Nazareth, Mark 6.1, 2, 3, &c. where he was bred, though not born, and where he had preached astonishingly, yet in danger of his Life, Luke 4.29. Hither Christ is now come again to try whether they would give him any better Reception, but he found them no changelings; his Entertainment now was much answerable to the former, only not so full of danger; There he could not, because he would not do any mighty works; for Un∣belief had (as it were) weaken'd the hands of Omnipotency it self, &c. and put him to the marvel that they believe no more.

CHAP. XXI.

NOW when Christ's Miracles of Mercy to many had made Him famous to all, He went round about the Cities and Villages teaching his Oracles, Mark 6.6. and Matth. 9.35. and finding multitudes swift to hear, this drew forth his bowels to send forth more Labourers into the Harvest, which now looked white, and even hanging down for the hand of the Mower, Mat. 9.36, 37, 38. John 4.35. Hereupon he sent out his Twelve Disciples (who had been a long time as Probationers with him, &c.) to become Preach∣ing Apostles with power for healing Diseases, and for casting out Devils, lest the People should be under that Judgment which Moses of old had deprecated, Numb. 27.17. 〈◊〉〈◊〉 Sheep without a Shepherd; therefore as Moses had sent out Twelve Men to spy out the Land, and likely by Two's and Two's; so the Messias sent out his Twelve Apostles by couples, and possibly just as they are ranked together, Mat. 10.2, 3, 4. that in the mouth of two Witnesses the Truth might be confirmed. Upon this Mission and Commission Apostolical take these short Remarks. 1. Fallen Mankind are not said to be like Dogs or Swine, which tho' lost or lugg'd, can find their way home again, but like lost Sheep, Isa. 53.6. so silly a creature, as none more apt to wander, and none less able to return. 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life, and now nigh gasping their last because of such Wolves as Saul, Act. 9.1. moved him to send Shep∣herds. 3. Christ goes the Circuit himself, then sent his Apostles thither. Happy we when Christ goes before us, &c. 4. Men ought to be Disciples, before they be made Ministers: 5. Christ's Ministers meet with hard fare in an evil World, Persecution, Imprisonment, &c. 6. Yet Christ takes care for their satisfaction and settlement. 7. He qualifies with Gifts whom he sends upon his Service, giving them both protection and provision necessary. 8. 'Tis a great honour to be one of Christ's Retainers; the names of those Disciples are all Re∣gistred in holy Writ, when the Grandees of the World, and Men of Renown, either lye wrap'd up in the sheet of shame, or at least rot away in the grave of oblivion. 9. The Workman is worthy of wages as well as meat, of double honour, countenance and maintenance. 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work. 11. Preaching is God's means appointed for Recovery of lost Sheep. 12. No less than a Kingdom, and that of Heaven, can buy men out of their sweet sins. Too many say as in Jo∣tham's Parable [Shall I leave my fat and sweet to Reign with God in Heaven?] The most chuse rather for a little sweet of sin with the wicked on Earth, and in the Issue to roar with the Devil in Hell. 13. Saints (though poor) are God's Worthies, when Sinner's (though rich) be of little worth, Prov. 10.20. 14. The Place of Minister's Rendezvonze, must not be in the houses of prophane persons, who are great without God, but with those small Fishers, who bite better than great ones at the bait of the Gospel. 15. Christ will have his Ministers maintained in an honourable way, and not like Beggars from house to house. 16. Christ hath a day wherein to judge and condemn Despisers, such have the two sure signs of all Reprobate Goats, to wit, not Receiving his Ministers to house and harbour, nor hear∣ing their words. N.B. Note well; As Christ's Apostles were Preaching up and down accord∣ing to their Masters Mission, Herod beheaded John Baptist (as before mentioned at large, chap. the 10th) a little before Christ's Third Passover came, which then drew nigh, when

Christ Retired upon his hearing of the Baptist's Murder by Herod, John 6.4. Mat. 14.13. Mark 6.30. and Luke 9.10. Herod hearing of the fame of Christ in his Miracles, thought him to be John whom he had beheaded (by his Dancing Daughter.) Herodias had buried the Baptists's head in her own Palace-garden, to secure it from a Reunion with his Body, (which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets) that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby. John's Disciples come and declare their Master's Death to Jesus, which also affrighted all the Apostles home to their Master, with whom they retired into a desert place till the Passover came, and then they attended their Master thither. In the mean time Herod is now perplexed, though he now with the Sadducees (for the Leaven of Herod, Mark 8.15. is all one with the Leaven of the Sad∣ducees, Mat. 16.6.) hath made himself believe, that there was no Resurrection, Judgment-Day, or World to come, the better to still and stifle the noise of his bawling and brawling Conscience: Yet all this would not do, for he still stuck fast in the Mud (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) Luke 9.7. and his Horrour did devour his Principles of Sadduceism, and made him think that John (in Jesus and his Apostles Miracles) was again Risen from the dead.

This Third Passover was ushered in with two mighty Miracles; the first was Christ's feeding five thousand and upward with five Loaves and two Fishes; the second was his walking upon the Sea and rebuking the Storm, &c. Mat. 14.13. to the end, Mark 6.30. to the end, Luke 9.10, to 18. and John 6.1, to 22. All the four Evangelists relate the same stories, briefly indeed by Matthew, but largely by the rest, especially by Mark and by John.

These Remarks are found in the first Miracle. 1. Dangers must be declined. when they may be so with a safe Conscience. Jesus's Disciples came from Preaching abroad, and John's Disciples with tydings of their Masters death came all in to Christ about the same time; upon this Christ withdraws into a Desart, knowing that Herod desired to see him, Lake 9.9. that he might dispatch him also, as he had done the Baptist; but, saith Christ, [Gotell that Fox, mine hour is not yet come.] In the mean time, that he might declare himself a real man who might be taken and murdered; and to teach us by his Ex∣ample not to tempt God by a wilful exposing our selves to the rage of man, but to de∣cline unnecessary dangers, according to his own counsel [when persecuted in one City s•••••• to another,] Mat. 10.23.

The 2d Remark is; Such as are sensible of their need of Christ, will follow him in his with drawments, and find him out even in a Desart. Though he be a God that sometimes hides himself, Isa. 8.17. yet cannot he be hid (Mark 7.24.) from sensible Souls that seek him seriously, and must fetch him out of his Retiring Room by their fervent prayers. The people saw him departing, though privately, therefore they ran on foot after him, Mark 6.32, 33. They neglecting all necessary provision, had hard toil and travel, yet we will scarce stir out of our own doors to seek a withdrawing Christ.

The 3d Remark is; Christ is compassionate towards such as seek him: He will not only i•• no wise cast them out, John 6.37. but he will both head their bodies (who took all this pains (notwithstanding their Diseases) to follow him so far) and their souls too, by Preaching to them concerning the Kingdom of God, Mat. 14.14. Mark 6.34. and Luke 9.11. Here was the dispensation of Divine Wisdom; he likewise first refreshed their souls [by teaching them many heavenly Truths] before he refreshed their bodies, which is of less worth, Mat. 6.25. He taught them, that he was the King promised of God, the Messiah, (see Deut. 33.3.) Res pro personâ, The Kingdom of God, pro Rege misso aeque ac promisso, for the King sent as well as promised of God.

The 4th Remark is; Preachers of God's Kingdom must shew much Tenderness towards the Infirmities of their Auditors, and not hold them too long, but give them a timely Dismission. This People (the hearers of our Lord) came out of their several Cities (where they had ful∣ness of all things) into the Desart, where nothing could be had: They forgat their bo∣dily necessities to attend upon this blessed Teacher, and to hang their Ears upon his Ho∣ney-lips, Cant. 5.13, 16 preferring his holy and sweet-smelling word before their necessary food, Job 23.12. Though few now will take so many weary steps as those good souls did, Psal. 84.7. and these here be at any pains and cost for Heaven, neglecting and ha∣zarding their bodies for the good of their souls: Yet the best have but a measure of Affection, and when that is spent, a good soul may be weary in an Ordinance, that is not weary of an Ordinance: This Christ's Disciple▪ knew well therefore, when the day was far spent, they will not have the People kept too long in Attendance of Divine Wor∣ship, but takes care for their timely and necessary Refreshment.

The 5th Remark is; When God calls to any extraordinary duty, then doth he furnish with suitable Ability, and makes extraordinary provision for those, that prefer providing for their Souls before their Bodies (as Mat. 6.33.) provided always, they tempt not God by a wilful neglect of ordinary means: Therefore saith Christ [They need not depart] Christ knew better than his Disciples, what kind of place this Desort w•••• and what he had to do, John 6.6. yet they look'd upon his Motion [Give ye them to eat] as absurd, and not on∣ly improbable, but impossible, saying, [Shall we go and buy, &c?] Mark 6.37. This is (they think) a very unlikely matter. 'Tis a question (saith Beza) not without a scoff, as if they had said, where's your money, Sir? have we 200 pence to cater for so great a company? Christ only tryed them, not as Silver, Isa. 48.10. we must believe against sense in things invisible, and against reason in things incredible, when Christ calls.

The 6th Remark is; Where Christ giveth a Call to his Ministers for feeding his People, there they must not be discouraged at the smalness of their Provisions (so it be the best and most they can get) but bring them to Christ, and believe in him for a blessing. The Disciples here had but five Loaves and two Fishes, and now in a Desart, where no more could now be procured; this made them despair of doing what their Lord bid them do, yet Christ was content with what they had (though but barley Bread for quality, and but small and few for quantity) and said [Bring them hither to me] teaching us, to bring all we have and are (though never so little, so it be the best of the best, Gen. 43.11. or the best we are able to get, Levit. 14.21, 22.) unto Christ, that he may take off the first Adam's Curse, and superadd the second Adam's blessing. Man lives not on bread alone, Mat. 4.4. Christ's command exerciseth his Disciples Faith, Obedience and Liberality to those in want here.

The 7th Remark is; Our wants and weaknesses must first be discovered before Christ will declare his Omnipotency in our Relief. This is manifest here; it must be long past Dinner-time, well towards Evening, when healthful stomachs would be craving for food; it must be in a Wilderness (where unbelief had said, Can God prepare a Table here? Psal. 78.19.) far from any Town, so no more store could be possibly procured, and secretly handed in for feeding this multitude; the fewness of the Fishes and Loaves (not enough for twelve mens Dinners) must also be made known before Christ will work his work of wonder in feeding of 5000 and upward therewith, that the Miracle may be more manifest.

The 8th Remark is▪ The Lord so disposeth of all the Circumstances of this Miracle, as might be most for his Father's Glory, and for the Peoples profit. For, 1. Christ consults with Philip (saith John 6.5.) not with Peter, as Prince of the Apostles, to detect the folly of Rome in her fictitious Primacy, but with him, for this was in the Desart of Bethsaida, which was Philip's City, John 1.44. and he consulted with all his Disciples, say Mat. 14.15, 16, 17. Mark 6.35, 36, 37. and Luke 9.12. (thus what is omitted by one Evan∣gelist, is commonly supplied by another; both was done successively, one after another.) Christ did this to discover the Diffidence of his Disciples (as well as to commend to them the use of ordinary means under an ordinary Call) having as yet more Dross than good Oar in them, speaking here like meer carnal men, though Christ was resolved in himself (notwithstanding this Consult) to work this Miracle, which teacheth, Though we be oft at a Non-plus under the failure of means, yet Christ is never Non-plust, but knows what he hath to do, John 6.6. The 2d Circumstance is, Christ commanded the multitude to sit down upon the Grass (which now at the Passover was well grown) by fifties and by hundreds, Mark 6.39, 40. and Luke 9.14. that is, Rank by Rank, that the number of them might be more manifest, and that an orderly Distribution might be the better manag'd. Christ will have all matters in his Church manag'd in Decency and Or∣der, 1 Cor. 14.40. The 3d Circumstance is, [He took the five Loaves and the two Fishes,] because he took care to feed the multitude, not by creating new Loaves (which he could have done to confute Arrians) but by multiplying the few Loaves, which was equivalent; for his giving them Bread and Fish, did declare him to be Lord of Sea and Land; and to make much of a little, required no less than Omnipotency. The 4th Cir∣cumstance is, [He looked up to Heaven] which he did not when he was doing greater works than this, as in Raising the dead, casting out Devils, and subduing the stormy Sea, &c. yet lifts he up his Eyes in this lesser work, not because he could not otherwise do it, but as in the case of Lazarus, John 11.41. in healing the Deaf and Dumb, Mark 7.34. to shew that he came from the Father, and acted all by him, and nothing contrary to him. Sometimes he looked not up, in his acting as one equal with the Father, and some∣times he doth look up, acknowledging his Father greater than he, as Man, John 14.28. but especially it was to teach us, not to cat Meat before we look up to God for his blessing.

'Tis said, Rom. 14.6. He that giveth God thanks, eateth to the Lord, then he that gives not thanks at eating, eateth to the Devil. The 5th Circumstance is [He blessed and brake, &c] He did not only give thanks to God for what was present, John 6.11. but also but his blessing upon the Bread, &c. to make it abundant provision, Psal. 132.15. as well as implored the Father's Blessing upon it: Had not the Bread been broken (as well as blest) it had not been multiplied: Fragments succeed fragments both in the hands of the Ser∣vitors, and in the mouths of the Eaters, Christ opened his hand and filled them all, Psal. 104.28, and 145.15. The five Loaves (by a strange kind of Arithmetick) were mul∣tiplied by division, and their augmenting Addition was made by a singular Substraction, so that there was enough for 5000 men by his Divine operation. The 6th Circum∣stance is, When Christ had broken the Bread he gave it to his Disciples, &c. both that a Deco∣rum's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle; as also, that by them, as Ministers, this Miracle might be wrought, whereby he (after a sort) transferred the Glory of it from himself to them, they fed five thousand and upward to the full, &c.

The 9th Remark is; Christ's Ministers shall lose nothing by distributing their little in feed∣ing the People. The Disciples here grudged not of their own little to give others some, therefore did it grow in their hands as the Widows Oil did in her Cruise, as it did in the hands of the Eaters also, who could not but expect a Miracle, otherwise they would not have sit down so silently at Christ's command; and the Disciples here, after above five thousand had been fed with their five Loaves, do take up twelve Baskets full, which was a great deal more than they had laid down; nothing was ever lost by libe∣rality, especially of this nature. Christ bid his Disciples [Take up the fragments that no∣thing may be lost] John 6.12. He would have us Thrifty, but not Niggardly; wilful waste bring woful want. The Disciples do so, and have one Basket full for each of them. If we consider how few were the Loaves and how many were they that fed upon them, we may wonder they left any thing; and if we consider how there were twelve Baskets full of fragments left, we may wonder also that they are any thing. Christ taketh care to fill his Ministers Baskets, that they may feed others; if not with Tem∣porals, yet with Spirituals: Baskets be but base things, yet God uses them to confound the World: The Remainder here was more than Moses's Manna, Exod. 16.18. or Elias's Meal, 1 King. 17.16. or that of Elisha, 2 Kings 4.44. and signified, the Doctrine of the Twelve Apostles (being the Remainder of Christ's) should feed and fill all Lands.

Now follows the second grand Miracle of Christ's walking upon the Waters, &c. which was thus occasioned. This five thousand whom he had fed with five Loaves, &c. had so much Devotion to Christ (for so feeding them) that they unanimously concluded to cry him up for their King, &c. John 6.14.15. They could not imagine him the Messias, that had not an earthly Kingdom, therefore would they force this honour upon him. Thus Superstition doth to Christ at this day; it will needs obtrude seeming honours upon him, whether he will or no, though the Word call it no better than Will-worship: But this Tumultuous Acting Christ (knowing their thoughts) did prevent, by conveying his Disciples into a Ship, and himself into that Mountain where he had been before, John 6.3. Matth. 14.23. that he might decline the Tumult; for he saith, My King∣dom is not of this World, John 18.36. N. B. Note well; Christ is received in a Regal capacity, where the everlasting Doors of the Soul are set open to receive this King of Glory, Psal. 24.7. that he may Rule in the heart by Faith, Eph. 3.17, &c. This multi∣tude minded not his Spiritual Kingdom, was all for a Carnal Kingdom, wherein they might eat and drink with their King, &c. as they had done in the Miracle, and after followed him for Loaves more than for Love: Hereupon he avoids them, departing all alone into that Mountain, where his Disciples had been with him before, and had not Christ commanded them to take Ship, they had much fail'd of their duty, to leave their Lord alone behind them: He dismiss'd them lest they should strike in with the Rash headed Rabble, who would have made him King by force, they being probably a People that got their Bread very hardly in the sweat of their brows, desired Christ (who had lately filled their bellies at an easier rate to them) to be their King. Christ prudently and pri∣vily departs, that Herod (who watched for his halting) might have no such Hole in his seamless Coat; our Lord abstained from all appearance of evil, as he bids us do, 1 Thes. 5.22. sending away the multitude to avoid all suspition of Sedition. N.B. Note well; We should look to our Credits without, as well as to our Consciences within. The Spouse dare not look like an Harlot, or a Wanderer, not as one such, Cant. 1.7. And Christ dismisses his Disciples too, 1. To prevent their sin in joyning with the seditious multitude; 2. To teach them, that they must pray to him when absent, as well as while

present; and, 3. To give them a proof of his Power for their Relief in danger. Christ had comforted them against the peril of Poverty in the foregoing Miracles, by supplying them with food; and now he comes to comfort them against the peril of Persecution in this following Miracle of delivering them from a Storm, which the Devil had raised against them. The former he wrought at Land, and this latter at Sea, to shew them, that his Right foot is upon the Sea, and his Left upon the Land, Rev. 10.2. and that he is the Lord and Ruler both of Sea and Land.

In this Miracle at Sea are many Remarks in its Antecedents, Concomitants and Conse∣quents of it. The whole History hath these Remarks.

1. Christ constrained his Disciples to take this Voyage that proved thus dangerous: Full loth they were to leave and lose his sweet company, in whose presence is life, safe∣ty, and fulness of joy, Psal. 16.11, &c. N.B. Note well; Which teacheth us, we have need of a clear and urgent call from Christ before we undertake any hazardous Action, Voyages, Journey or Duty. Yet were they not so refractory to Christ's command, as to be driven from him by force, for they obediently went down to the Ship, John 6.16. and there waited for Christ's coming to them till night, hoping to have him with them again as soon as he had dismiss'd the multitude one Rank after another (as they sate at meat in companies) orderly without confusion: This (they expected) would take up some time before he could receive the particular Thanks of every fifty for his full feed∣ing both their Souls and Bodies, and before he could dismiss them all five thousand home with his prayers and blessing.

The 2d Remark is; Christ having dismiss'd both them and his Disciples, instead of going to them, returns again into the Mountain (where he had been with his Disciples) apart and alone to pray for them who were to fall under a new exercise of their Faith at Sea; for he needed not (saith Theophilact) to pray for himself, but for his Church, which teacheth us, N. B. Note well, 1. While Christ gives Means, he will not have men to expect Miracles, nor under pretence of attending upon him, to neglect their proper Stations and Vocations, therefore did he dismiss the multitude to theirs. 2. N. B. Note well; Secret Retirements are fittest places for prayer. Anima dispersa fit minor. The best Soliloquies and Interchangeable Societies, yea the most Refreshing Solaces are in secret: Thus Isaac got alone into the fields, Gen. 24.36. Jacob lest alone in the way, Gen. 32.24. Peter retires to the house-top, Acts 10.9. and here Christ goes apart to a Mountain, Mat. 14.23. As Secrecy is a sign of Sincerity; so secreat Meals make fat Souls as well as Bodies, 3. Christ was praying in the Mount for his Disciples, while they were perilling and almost perishing in the Sea.

The 3d Remark is; This Ship is a Resemblance of the Church, wherein her Militant State is many ways aggravated. As, 1. This was but a little Ship (called Navicula) therefore in more danger of a Shipwrack by the Storm, than if she had been a bulky Vessel. Thus the Church is but a little Flock, Luke 12.32. and compared to a little City, Eccless. 9.14. 2. This Ship met with a Storm, when other Passengers took other Shippings which met not with any Storm that we read of, John 6.24. Thus the Church was under Divine Indignation, while all the Earth (beside her) sate still and was at rest, Isa. 54.11. Zeeh. 1.11, 12. 3. This Ship was in the midst of the Sea (the danger had not been so great, had this happened nigh the Haven) Thus the Church is said to be seated in the midst of the Wolves, Mat. 10.16. It wat tossed with Tempests (so that these Sea-faring men in their Fishing-Imploy, much acquainted with ordinary Storms, were not only Terrified, but Tortured and Toiled with this extraordinary Tempest;) so is the Church afflicted, tossed with Tempests, and not comforted, Isa. 54.11. Were it but a little shaken to and fro with a Gentle Gale, the danger would not be great, but she is tossed, toiled and tormented (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Luke 16.23. with Mark 6.48. with the most prodigious floods of Heresie, Tyranny and Persecution; yea sometimes in perils from false Brethren, and in other perils often both by Sea and Land, 2 Cor. 11.26, 27, &c. 4. As the Wind was contrary to this Ship, Mat. 14.24. and to Paul's Ship, Acts 27.4. so 'tis mostly with the Church, which is very oft as the Magel∣lan. Straits, where what way soever the Trading Ship bends her course, she is sure to have the Wind sit cross against her. Indeed the Church sometimes hath the sweet, soft and gentle Gales of God's Spirit upon her Sails, which (even out of all quarters) blows good to her Garden, Cant. 4.16. and which yields her a joyful Inlargement in her in∣crease and fragrancy of Spices; but at other times tempestuous Storms, (unlike that Ruach Gedolah; or Rushing-wind, 1 Kings 19.11. that had not got God in it) are upon the Church, even such as have the Devil in them, and are belched out of the black mouth of this Prince of the Air and Darkness. N.B. Note well; As this was here designed to

drown all the Disciples; the Devil was doubtless in it, as he was in that Wind whe••e∣with he brained all Job's Children, in their Fathers absence, Job 1▪ 18, 19. The like design Satan had for drowning all the Apostles of Christ, while he was absent from them. 5. As this Ship was both in the Deep (in the midst of the Sea, Mat. 14.24) so that no bottom could be fathomed; and in the Dark too (not only in a Midnight darkness, but both the Waters and the Air were darkened with the black Cloud of the Tempest) John 6.17. so that no Shore could be discerned Accordingly 'tis oft thus with the Church, so deep no feeling bottom, and very dark no seeing Shore. 6. As this Ship wanted her best Pilot and Captain all this stormy night, while thus under th••••••d circumstances of being both in the Deep, and in the Dark, far worse than the former Storm, Mat. 8.23, 24. Though then the Ship shipped in much Water (by the over∣grown waves) so that she was ready to founder at Sea, yet had they Christ at hand with them Imbark'd in the same Bottom; and though he was then fallen fast asleep 〈◊〉〈◊〉 might they soon awake him there, as they did. But here their Lord and Cap•••••••• of their Salvation (Heb. 2.10.) had withdrawn himself out of their Call, and they k••••w not when he would come, therefore had they no prospect, but that of perishing. So 'tis thus oft with the Church, &c. 7. As these Ship-men here did not altogether de∣spond (as those Desperado's did, betaking themseleves to their Boat, Act. 27.30.) but kept their Ship plyed their Oars, and tugg'd hard at them even all the Three long Watches of the night, John 6.19. when their Sails were useless, (the boisterous Wind not adm••••••ng their handing out) then their Oars were useful, which being well handled (with hands all) not only kept the Ship more steady in the Storm, but carried them 30 Furlongs, even to a sight of their Saviour▪ N.B. Note well; So Christ's Church men must not (even in the worst of Times) despair, and cast away their Oars (their Prayers and Tears) but ply them hard, hands all; God will be trusted but not tempted by a wilful neglect of practicable means: In thus doing, thirty Furlongs more may bring us to a look on him whom our Souls look and long for, &c. 8. As this Ship sailed in darkness, and therefore knew not whither she went, John 12.35. yet Christ had his Eye upon her (though in the dark) and saw them toiling with their Oars, Mark 6.48. therefore breaks off prayer, hastens to them, knowing his presence was necessary (according to Mary's and Martha's words) Lord, if thou hadst been here, our Brother had not died John 11.21, & 32. Though Christ's presence did not free them from the Fright of the for∣mer Storm, Mat. 8.23, 24. yet from the Ruine of it; for when awaked, he rebuked it: And though Christ's command, and their obedience thereto (for they went not to Sea without the Lord's constraint, Mat. 14.22.) did not secure them from meeting with a Storm in their way, yet Christ hastens to relieve them from being all ruined by it. So will he do with his Church, whose affliction he sees also Exod. 3.7. 9. As no sto••••y Sea, nor the surliest Surges thereof did hinder Christ from coming in to the Relief of his distressed Disciples (whose distress arose with the stress of the Tempest) and rather than not relieve them from Ruine, he will do what Job saith, shall be done by God himself [He will tread upon the waves of the Sea] Job 9.8. He hastens not to them in some other swifter Ship, nor conveys himself immediately among them in the s••me Ship (which he could have done by his Divine Power, no less than transport his Body after from Earth to Heaven) but he comes walking upon the proud waves as upon a level Marble Pavement, whether by consolidating the surface of the Sea, or by sup∣pressing the gravity of his Humane Body by his Divine Power, or both, seems pre∣sumption to determine; however, infinitely transcending the Art of those Water-walkers in our day, who yet cannot tread the Waters with a dry foot Christ needed not here any Transport-Ship we now here talk'd of, to carry Men into Flanders, &c. So will Christ come to relieve his Distracted Church, leaping over Hills and Mountains, Cant. 2.8. and his way is in the Sea, and his path in the great Waters, yea his footsteps are not known, Psal. 77.19. They are unsearchable, Rom. 11.33, 34. Oh that we may see (or hear) his goings! Psal. 68.24.10. As Christ came not to his Ship the first watch (spending all that time in praying for them on the Mount) then betwixt the Cock-crowing and the dawning of the day (at which time 'tis usually darkest) Christ came; so he doth to his Church, and so he doth to his Children. N. B. Note well; 1. To his Church in general; the first Watch was under the Law, the second was under the Prophets, the third was the Time of Christ's coming in the Flesh, and the fourth is when he comes in Glory; till then, the Church shall be tossed with Tempests, and he will find her wearied with the Yoke of Antichrist, &c. But in particular, this Rolling tumbling Ark hath interchangably her Times of Deluge and Tempests, and her Times of Rest∣ing upon Mount Ararat: Christ observes his seasons of chaining up or changing the

worrying Wolves, and of giving his Churches Rest thereby, Acts 9.31. but they must wait till towards the morning, and then the upright shall have dominion over their Adver∣saries, Psal. 49.14. And thus 2. He deals also with his Children; he tarries till their first Watch of the night be over under their Self-reflections, and the second Watch under Self-abhorrency; and the third Watch under a firm Resolution for Self-refor∣mation; then comes he at the fourth Watch to comfort them, and causeth the Spirit of Bondage (which is attended with Horrour and Terrour) to conclude comfortably in the Spirit of Adoption, performing his own promise, [Blessed are they that mourn, for they shall be comforted] at the 4th Watch, Math. 5.4. 11. As when Christ came to com∣fort his distressed Disciples, they were farther affrighted, mistaking their Deliverer for a Destroyer: Even so it is sometimes with the Church, misapprehending more danger to be approaching, even when Deliverance is at the door. As Christ came towards them walking upon the Waters, and taking long strides from the top of one swoln Wave to another; The Disciples mistook him for a Spectrum that was some presage of their Shipwrack, or for that Evil Spirit that had raised the Storm, and was now come to carry them all away, not only into the bottom of the deep Sea, but also into the bottomless and deep Pit of Hell: Hence arose both their Terrour and their Clamour, and they wished him farther off from them; and hence also (it may be supposed) was the reason why our Lord would have passed by them, Mark 6.48. not so much to try them a little longer, as out of a sparing Tenderness towards them, foreseeing he should become farther affrightful to them, supposing him some Hob-Goblin, and no real Man, whose solid Body (they thought) could not be born up upon the fluid Waters: But though the darkness of the night might something excuse their mistakes, yet certainly was it their sin of infirmity in many respects: As, 1. In measuring Christ's Actings by their own Humane and Natural Model, as if he could do nothing above the power of Nature, &c. 2. In their being so affrighted at the Appearance (supposed) of one single Phantasm, while they were so many together, who should all have believed, that as they were in Christ's Precincts (not undertaking this hazardous Voyage without his express Precept) so they safely lay in the Arms of Christ's protection; and so long as he keeps the Insuring-Office, the Devil (himself) could not harm them without their Lords-permission: And 3. Their vain Imaginations: If the darkness was not so con∣densed, as to hinder them from beholding the Spectrum, they might also have seen and known their Saviour, had they trusted in him, and their senses not been disturbed by their fancies and fears, which were now got above their Faith, when they should have been below, Psal. 56.3. Gen. 15.1. Thus it is with the Church; things seems to go backward, ere they go forward, though Christ be come. Duplicantur lateres & venit Moses, when the tale of Bricks were doubled, then came Moses. 12. As the Disciples deserved reproof for their misbelief, yet Christ pities and pardons their perplexities and passions, speaks good words and comfortable to them, saying, [Be of good cheer, it is I, be not afraid] 'tis no nocturnal Bug-bear, but your very Saviour, in whose presence ye have no just ground to fear; your extremity is my opportunity; I am, that I am, Exod. 3.14. Hereupon they desire him to come up into the Ship (when he had made them able to know it was he that spake, as he ever doth to his own People) John 6.21. N. B. Note well; Thus Christ covers our mistakes; we think sometimes he is mad, (as Mark 3.21.) when he exercises us with harsh Providences, though he do all things well, Mark 7.37. They mistook him for a Spirit, not only now, but after, Luke 24.37. till he had convinced them by both being touched by them, and by his eating with them, v. 39.42. nor was this the only time of Christ's seeming to go from them, Mark 6.48. for he did so, Luke 24.28. only that they might invite him both times; let us do so also, &c. 13. As still Peter must be tryed (for asking a sign) and Christ must be enter∣tain'd (tho' at hand) before the Storm cease, &c. N.B. Note well; So we still hanker after signs; and invite him not earnestly to a constraint, &c. were this done, the Sea would be calm; and as soon as Christ sets his foot upon the Ship, she would immedi∣ately be at Shore: Our Jesus sets his foot upon the proudest Waves of wickedness, as did Joshua upon the necks of his loftiest Adversaries, Josh. 10.24. Christ is not far off, Acts 17.27. Rom. 10.6, &c. constrain him to come in, and he will bear the Ship, more than she bears him, so can lift her into the Haven of Hope. No sooner is Christ come into any heart, but presently Conscience is becalm'd: Lust is our Tempest, while we love the Lord, we (with Peter) can walk on the Waters, but when we love the World, then begin we to sink; yet if then we cry to Christ, he hath an helping-hand for us, &c. The Romanists applaud this fact of Peter, but Pareus shews, he believed not without a sign (as the rest did) and had it but with a check, v. 31. Mat. 14.

CHAP. XXII.

NO sooner were Christ and Peter come up into the Ship, Mat. 14.32. but the Wind ceased, as if it had been weary with blowing so big and boisterous (out of the Devils mouth) and now desired rest after its hard labour, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signi∣fies. Then both the Tryal and Trouble of the Disciples and Mariners ended together, and most happily ended both in the Increase of their knowledge, and in glorifying God, ver. 33. They all came and worshipped him as the Son of God, not by Creation as Adam, Luke 13.38. and as the Angels, Job 1.6. nor by Adoption as all Believers, John 1.12. and 1 John 3.1. but [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 1. By Eternal Generation, Prov. 8.22. And 2. By Personal Ʋnion, Psal. 2.7. This new Experience of Deliverance from the dan∣ger of death, made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead, than his miraculous feeding of 5000 with five Loaves had done, for then were they not in any imminent or eminent danger of dying, as here; therefore, being then secure, they considered not so well that Miracle, Mark 6.52. N.B. Note well; We are more teachable in Adversity than in Prosperity, especially if God illuminate our minds then. Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida (from whence his Disciples launched out) and Capernaum, not to the contrary side of the Lake, but only cross that Bay or Bosom on the same side; therefore 'tis said [the People whom he had fed with the Loaves here, did before follow him on foot from Capernaum to Bethsaida] John 6.1. Mat. 14.13. and Mark 6.32, 33. and came up to him in Bethsaida's Desart where he fed them: And now when his Disciples return by Sea again, they are said to go over to Bethsaid•••• Mark 6.45. and from thence to Capernaum, John 6.17. coasting still upon the same side, yet met they that astonishing Storm (tho' they pass'd not over the Lake to the other side beyond Jordan) aforementioned: But that which is highly remarkable here is, that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias, yet they return in Ships back to Capernaum, that they might 'meet with their bellies-filling Jesus so much the sooner, John 6.22, 23, 24. and they mee•• with no Storm in their Voyage, as the Disciples had done, to teach us, that the World sails with fair gales of Wind, when the poor Church is tossed with Tempests, Isa. 54.11. as also that the greatest Graces must expect to encounter the greatest Exercis•••• Now Christ is got to Genezareth (supposed to be the same Countrey with Cinnero••••, Josh. 11.2. & 19.35. however out of Herod's Jurisdiction) where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his gar∣ment, Mat. 14.34, 35, 36. and Mark 6.53. to the end; wherein we have these follow∣ing Remarks.

1. Our Lord went about doing good, Acts 10.38. healing every where such as came 〈◊〉〈◊〉 him, yet harming none (no not such as were refractories) any where, no not in obstinate Samaria, Luke 9.53, 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost, Acts 5.5, 10, and did strike blind that Sorcerer, Acts 13.11. by their gift of Miracles, but we have no such Instance in Christ the giver thereof.

The 2d Remark is; A People that have blown upon the Gospel, are more unkind to Christ than they that have not had it before. Thus Christ's own Countrey-men, Nazareth, reject him, and resolve to break his neck, Luke 4.29. when this Genezareth (an Emblem of the Gentiles Conversion) do kindly receive Christ, and acknowledge him the Messiah, and they rejoyced at his coming amongst them, &c.

The 3d Remark is; Oh the matchless candour and kindness of Christ to all commers to him! He heals all promiscuously here, not once questioning their Merits, nor upbraiding them with their former failings, or present infirmities, James 1.5. And tho' his Errand was to heal the Soul of sin and death, yet willingly he heals the Body, and so he doth now, &c.

The 4th Remark is; All sorts of persons (rich and poor, young and old, male and female, bond and free) out of all kind of places (Villages, Towns, Cities and Countreys) must come to Christ as to their common Saviour, for safety and Salvation of Soul and Body, as the People did here, when once they were made sensible of their own wants and weaknesses. All must come to him, for all are one in him, Col. 3.11.

The 5th Remark is; As Christ comes no where, but there he hath an Errand, so he send•• his Gospel to no place but for some special end, some fresh Vein of Election to break

forth. No Housholder will light up a Candle, but when he hath some work to be wrought thereby: No Husbandman will send his Servants into the Field with Sithes or Sickles, but there is more than Thistles and Nettles to be reaped thereon. The Ministry of the Gospel was sent to the Gentiles, that the Elect might be gathered, Isa. 49.6. Acts 13.48. And hence the Apostle gathers an Argument of the Thessalonians Election, 1 Thes. 1.5.

The 6th Remark is; Such Souls have a right sense and science both of themselves and of their Saviour, that do seek to him, and implore his saving help, and so imploy him as the Saviour of the World. Thus this People do here, among whom Christ presently sound some that found him. Thus Genezareth became the Garden of a Prince, as in Hebrew it signifies, or engendring Air to it self, as some interpret it, from the fresh gales the neighbouring Sea sends to it from its curled Waves; and here brought them the sweet gales of the Gospel, &c. or (as others interpret Ge••esar) the beginning of Nativity, so it became now to the Gentiles to whom Chrise transported over Sea his precious Gospel from the Jews.

The 7th Remark is; Such Souls at know Christ aright, will not only seek to him themselves, but they will endeavour all they can in their proper stations to bring in to him their Rela∣tions and Acquaintance also, as this People did; Nemo fibi nascitur, sed multorum utilitati; men are born for the benefit of many; Nascitur indigne per quem non nescitur alter. He is unworthily born, by whom others are not helped to be ••••w horn. Charity is no Churl. No sooner had Andrew found the Messiah, but he calls his Brother Peter, John 1.41. and Philip Nathaneel, ver. 45. Thus Relations brought the Palsey-man upon his Bed to Christ, Mark 2.3. Thus the Prophet saith, [They shall bring their Friends in Litters, or Charets, upon Mules or Horses.] Isa. 66.20. N.B. Note well; We should bring all ours to the Ordi∣nances, doing (at least) the Office of the Sermon Bell, call them to Christ, and lay them before the Lord for healing we know not what he may do for them. There is healing vertue under his Wings, Mal. 4.2. When the first Iron Ring of the Chain is drawn by the Loadstone, that draws the second and that the third, &c. till the whole come in; we should help our Neighbours to heath and to Heaven, &c.

The 8th Remark is; The greater our measure of Faith is, the less will be our limiting God to signs. Some are satisfied with their Saviouris speaking a word at distance, as the Cen∣turion, others must have Christ come to their house and lay on his hands, as Jairus: Here they must only touch the hem of his garment: Matters were well mended with these men since their rejecting of Christ and his Gospel, Mat. 8.34. now are they Ripe, as before Raw; so press upon him in crowds, as to touch him behind, before, and on each side; and all Touchers were healed.

The Evangelist John expresly relateth, chap 6.22. That the very next morning ma∣ny of that multitude which Christ had miraculously fed with five Loaves the day be∣fore, do follow him it Capernaum, and find him there, asking him, [Rabbi, when camest thou hither?] ver. 24.25. and by what mean••, for they ••••mired both the time when, and the manner ••ow, well knowing the Journey by foot was very long, and that he came not along with his Disciples in the Ship when he dismiss'd them over night Christ answers, ver. 26. not to what the was asked, but knowing their hearts, admonishes them of their Carnality, that they followed him for L••aver more than for Love, and (as Augustin phraseth it) did not love or seek Jesus for Jesus sake. This being the very day of the Synagogue: Ser••ice in the City of Ca••en••••um, ver. 59. Christ takes that occa∣sion to Preach that excellent Sermon in the Synagogue to them, from ver. 16. to the end of the Chapter, wherein he reclaims the•••• from their expectations of perishing food, &c. to bused daily 〈◊〉〈◊〉 Miracles (as he had done the day before) and that for forty years together, as Israel was fed by M••le••, not with Barley bread, but with Man∣na, Angels food, &c. Christ calls them up to seek the more Spiritual Food that endureth for ever, whereof Ma•••••• was but the Type, and himself was the Antity••••, and that they must expect an other food now from him, than the ••ating of his Flesh, and the drinking of his Blood; this ••••••••••ed such a monstrous Doctrine to many of them, that they will follow him no more? We may nor understand that in ver. 60. to he any of the twelve Disciples, no now yet of Judas the Devil, n••rry•• but it was many of those that were more frequent followers than others of him among whom (saith Epipha••••••) Mark himself became a Deserter (stumbling at this seeming inhumane saving of eating Man's flesh) but was reclaim'd by Peter. After these things (saith John 7.1.) to wit, Christ's Miracle about the Corporal Food (feeding 5000 with five Loaves) and his Oracle or Sermon about the right Spiritual Food, the eating his Flesh, and drinking his Blood spiritually by the mouth of Faith; he still remained in Galilee (where they were not

such Zealots for the Law, so not such hot Persecutors of Christ) and would not walk in Jury, or Judea, because the Jews sought to kill him, being blinded and incensed by Satan (as Pharaoh, &c. were against Moses, which made him flee to Midian, Exod. 2.15.) for now Christ's Fame and Name was mightily spread abroad, by his Doctrine and Mi∣racles, his Disciples marvelously increased &c. therefore the Sanedrim seek to kill him, as Herod had done the Baptist: Hereupon he declines Jerusalem still, because he would not be Assassinated in a clandestine seditious manner (which answered not the Father's Appointment) and because his hour was not yet come, for when that came, he did wil∣lingly present himself in that City, and in the very Temple, &c. However, such was the malice and rage of the Sanedrim against our Saviour, that they sent their Satanical Tools (the Scribes and Pharisees) from Jerusalem into Galilee to him, to intrap and oppose him, and to make a Party against him, not unlike those that came down with a Commission to accuse Paul, Acts 24.1, 2, &c. Thence began their Contest with Christ about Traditions, &c. Mat. 15.1, 2, &c. and Mark 7.1, &c. These Pharisees pre∣tended to be Princes of Sanctity, as if they had attained the perfection thereof only; and the Scribes cryed themselves up as Princes of Science, monopolizing (as it were) the Key of Knowledge to themselves, Luke 11.52. and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom; therefore was this Conspiracy against Christ (as David calls it, Psal. 2.1, &c.) so much the stronger; as coming from that honourable Metropolis by the hands of such honourable Messengers, for the Jews were made to believe, if but two persons could go to Heaven, the one must be a Scribe, and the other a Pharisee.

The Remarks upon this Disputation are these: 1. 'Tis no new thing, that corrupt Church-men do oppose Christ, yea such as are most eminent of them, even those may be lewd as well as learned, and hypocritical Night-Birds, that cannot bear the Light, but do, even as Batts, beat against it, &c. Thus those Scribes and Pharisees would direct the Disciples, and pervert them from following Christ.

The 2d Remark is; Those eminent Hypocrites are fair in their pretensions, while foul in their intentions. Thus here they come to Christ as friends, privately to tell him of his Disciples fault, and seem so tender as not to tell of it publickly before the multitude, yet sought to crush Christ's Credit thereby, &c.

The 3d Remark is; Nor is Non-conformity, as to Humane Inventions (which want Di∣vine Institutions) to be wondred at now, seeing Christ's own Disciples were charged as guilty of it, in transgressing against Tradition and the Authority of Antiquity, &c.

The 4th Remark is; Superstitious Formalists will plead Tradition against the Truth: As those did here, so do our New Pharisees now, for the Old ones are fled and hid in the Popish Doctors, as the Philosophers fled and hid themselves in the Hereticks; as Pha∣risaism preferr'd their own Traditions above God's Word, accounting it as great a sin to eat with unwashen hands, as to commit Fornication: So Papism deems the defa∣cing an Idol worse than killi•••• a man, eating an Egg, &c. in Lent, &c. than commit∣ing Incest, and for a Priest to have one Wife, than ten Whores, chusing rather to life by their own lusts, than by God's Law, &c.

The 5th Remark is; Answers may be returned by way of Recrimination, provided it be without mixture of morosity, as here; Christ doth not excuse his Disciples by saying [that Civil Action of Washing, we must not make an Holy and Religious Action, as you do] but accuses them of a greater fault, in their wilful breaking God's Moral Law, while they so zealously cryed up their own Traditions, as if any Humane Au∣thority could give a dispensation from the duties of it, &c.

The 6th Remark is; Zeal for Humane Ceremonies, especially when attended with a negligent disrespect to Divine Commands, is a plain and palpable evidence of Hypo∣crisie: Our Lord calls the Pharisees Hypocrites for this, &c.

The 7th. The fountain of polluting a man's actions is the heart and not the mouth; therefore Christ tells the multitude (when these Hypocrites would not be healed) this great Truth, Mat. 15.10, &c. intimating, that the Pharisees were more defiled with those slanders which came out of their mouths, than his Disciples could be by putting meat into their mouths with unwashen hands, therefore were they plants to be plucked up, designed for detection here, and for destruction hereafter: And so are the new Pha∣risees doomed likewise.

CHAP. XXIII.

NOW when Christ was wearied with the Jews Perverseness, he turns himself to the Gentiles, according to Acts 10.46. yet did he not that, which he forbad his Disciples to do, Mat. 10.5. [Go not into the way of the Gentiles] though that was no obliging Law to the Law-maker (himself) as it was to them, but he only withdrew out of the Country of Genesareth, and those Cities of Galilee into the parts of Tyre and Sidon, there to hide himself (in those (antiently utmost) Borders of Canaan) from the Outrage of the inraged Pharisees, &c. as also to intimate that the Rejection of the Jews, and the Reception of the Gentiles were approaching, Mat. 15.21, &c. and Mark 7.24, &c. where the History of the Canaanit••••h▪ Woman is more briefly related than by Matthew, yet in more various circumstances.

The Remarks of this History are these; 1. As we should not take offence caustesly, so nor must we give offence carelesly. Christ will not give (here in his Recess) any occasion of cavils or quarrels to his followers, who might object [Dost thou go to the Gentiles which thou forbids others to do?] Therefore, (1.) Christ went not into those Gentile-Cities of Tyre and Sidon (as appears from Joel 3.4. What have ye to do with me. O, Tyre and Sidon and from Mat. 11.21. Christ did no mighty works there) but only into the Borders and Con∣fines of that Country, call'd Phaenicia, which contained those Cities that Solomon gave to the King of Assyria, who call'd them Chabul or dirty places, lying in the Moorish Ground of Galilee, 1. Kings 9.11, 12, 13. so that these Confines of Tyre (so call'd, Mark 7.24.) did antiently belong to the Land of Promise as its utmost limits. (2.) Mark saith, he went not thither to Preach the Gospel to the Gentiles (which work he reserved till after his Passion and Resurrection) but rather to hide himself from the malicious hands of the obstinate Jews, &c. And (3.) This Gentile-Woman did come to Christ, he went not to her, yet she judged it inhumanity in him to give a repuise to her, who voluntarily and from necessity came to him, he received her (as he had done the three Wise-men from the East) for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile.

The 2d Remark is; Wheresoever any lost Sheep lay, thither the great Shepherd resorteth to seek them out, and to save them, yea sometimes gives them hearts to seek out him, as Isa. 65.1, &c. and as here. Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires, who could not be driven out from the Tribe of Ashur, &c. Judg. 1.31, 32, &c. who used the Creek, Tongue, after Alexander and the Kings of Syria had conquered it; therefore Matthew (following the old Custom of the H••••rews) calls this Woman a Canaanite, Mat. 15.22. but Mark calls her a Greek, Mark 7.26. not so because of her Birth, or of her Language (which rather was Syriack, upon which she is also styled a Syrophaenician) but both by Conquest (as above) and because the Jews branded all the barbarous Nations (that belonged not to the Commonwealth of Israel) Greeks, which (in Paul's Epistles) is of the Synonimical sound with Gentiles: Yet hi∣ther Christ came to seek out this one only lost Sheep leaving the ninety nine in the Wilder∣ness: And though he seemed to go thither for reposing himself from hard labour for a while, and would have none to know that he was Retired in the House; yet such was the sweet smell of his Garments, that he could not be hid. He had touched this Heathen's heart to find him, who rejects her not, because her Father was an Hittite, and her Mother an Amorite; he receives all comers, John 6.37. Grace brings them together, &c.

The 3d Remark is; Humility and Faith are, two blessed Ingredients in a praying Soul. 1. Here is her Humility; she came behind Christ (as one Copy reads it) as thinking her self unworthy to come before him, and cries not up her own Merit, but lowlily cries out for, and craves the Lord's Mercy; yea, she acknowledges her own sin in her Daughters suffering, saying, [Have mercy on me, for my Daughter is exceedingly Deviliz'd] She felt her self beaten upon her Child's back, as 1 Kings 17.18. Art thou come to call my sin into remembrance, in slaying my Son? N. B. Note well; Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed, and go to Christ for them. 2. Her Faith, in coming to Christ as to the promised Mes∣siah [the Son of David] to whom Power belonged, as also Mercy. Psal. 62.11, 12. giving him the glory of both, believing that though the Devil had more power in Christ's time to possess many persons, than in former Ages, because he then most strenuously endeavoured to set up his own Kingdom in opposition against him; yet was Christ

stronger than the strong Devil: Luke 11.21, 22. and was willing as well as able to illustrate his own glory in his Ejection the more.

The 4th Remark is; The Prayer of Faith and Humility may meet with silence and sadnings at the first, instead of success. For, 1. While Christ was in the house, he answered her cries with silence, which Chrysostom wonders at, that he who was so Amicable in a∣luring (by all means and methods) the obstinate Jews, should seem so morose to this Tractable Gentile, as if unworthy of one word from him; surely (saith he) it might be an offence to the standers by, though it was none to her. This was no Pharisaical Pride, nor supercilious contempt of this humble Canaanite, for he had respect both to her person and to her petition, Gen. 4.4 and Heb. 11.4. His seeming neglect of her, was only for the tryal of her Faith, which was further exercised, 2. By the Disciples slighting her (instead of interceding for her) saying, [Send her away, for her clamours after us do tyre us) Christ (it seems) went out of the house (where she had prostrated her self behind him, crying, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pity me) and seemingly slighted her with his Si∣lence to her, and now going out, she doubles her Out-cryes after him; this was irk∣som to his Disciples, they thereupon really slight her, and give her no assistance with their prayers, N. B. Note well; Oh how many such miserable comforters do troubled Souls meet with in the World, that look on it as a disgrace to them to be troubled with their Out-cries, as the Disciples did here! And 3. She was worst of all exercised with Christ's sad Answer, in telling her he was personally sent to give Bread unto Israel's Children only, and not to such Gentile-Dogs who are shut out, &c. Rev. 22.15.

The 5th Remark is; Perseverance in Prayer prevaileth at last: She will not be said nay, or set down either with silence or sad Answers, &c. Though Christ seems to be backward (for preventing the Cavils of the Jews) to extend mercy to any Gentiles, yet this Woman will needs wring a mercy out of his hands, hangs on and hales with both her hands, when she could not dispute with Christ about his Commission, yet, sure she was, she must have helping-mercy: And though she was but a Dog (or but a Whelp, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 7.27. signifies) yet even that creature is Animal Domesticum, belongs to the Houshold, and is welcom at a Friends house for his Masters sake; and hath right to Crusts under the full fed Table of Children, that scatter Crumbs out of wantonness also. Thus she wittily borrows the Argument, arguing from it, if I must be a Dog, let me be Christ's Dog, and at such a Masters house, I shall not be put off with dryed Crusts (outward shells of mercy) but shall have savoury Crumbs too, spe∣cial and saving mercy: And though the Jews (as Children) have whole Loaves of thy Miracles, yet let me (a Gentile) have this one Crumb of saving my Daughter from being vexed with a Devil, &c. Thus, though Christ spake not to her self with his mouth at the first, yet in his silence he spake to her heart by his Spirit, which in∣abled her to take hold, and tugg hard in this handsom importunity (picking sweet In∣couragements out of sowrest Discouragements) till she had asked like a Son or Daugh∣ter of Israel, and concerning her case commanded Christ's help, Isa. 45.11.

The 6th Remark is; The Prayer of Faith and Humility ends at last in a Divine Commen∣dation of it, and in a Divine Condescension to it; as here. As to the first; Not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10.18. 'Tis the Infallible Judge of quick and dead, that saith here [Oh Woman! great is thy Faith] Mat. 15.28. 'Tis not [Oh Dog!] as before, but now 'tis [Oh Woman!] in the mouth of Christ; for her Faith (as it doth in all others) pleaseth Christ exceedingly, Heb. 11.5, 6. because of its greatness to take no denial, but gathers one contrary out of ano∣ther by the force of it, as Deut. 32.36. and 2 Kings 14.26. where going into Capti∣vity signified to their Faith, Israel's return out of it. Herein she acted more like Jacob than a Gentile, to prevail in power with God and Man by wrestling, Gen. 32.28. where∣by she became an Israelite indeed, and one of the Church, the true Israel of God. No Faith do we find commended for great by Christ, in Scripture, but that of the Gentile-Man, Mat. 8.8. and this of the Gentile-Woman, Mat. 15.28. for they (both) had at∣tained to a strong Faith by weak means, and far less than those of the Jewish Church, which (for abusing their Means and Mercies) had the same reproachful name of Dogs (they usually cast upon the Gentiles, in which style Christ spoke here) rowled back up∣on on themselves, Psal. 22.16. and 59.6, 14. Mat. 7.6. Phil. 3.2. and Rev. 22.15. and were clearly out-run by this Gentile-Dog, who became a Child at the Table (one of the first-fruits of the Gentiles Call) which they despised, and were therefore rejected, &c. As to the second; the Divine Condescension, Christ was so affected with her Faith (see∣ing she murmured not at her Discouragements, saying, [Is this the hearer of Prayer, and he that will not break the bruised Reed, &c?] But believes he heard her when he did not

answer her, as Jer. 31.18. and when he fled from her, it was as one desirous to be purely pursued by her) that He changes his former Reproaching and Repulsing into a present gracing and gratifying her, granting all her desire and more [be it unto thee even as thou wilt] wherein Christ seems to say to her, Here is the Key of my Treasury, take it, open the Door, go in and take what Mercy thou likest most. The Devil shall be cast both out the Mothers Soul, and out of the Daughters Body, and both were done accordingly, as the Prayer of the Parents Faith was profitable to the Child here, so it may be to ours, &c. This Mother went home, found her Daughter lying down quietly upon her Bed, as one composing her self to rest, being wearied with the daily disquiet the Devil had exceedingly vexed her with, Mat. 15.22. Mark 7.30. Thus this Woman, though weak as to her Sex, yet strong as to her Faith, compels (as it were) her seeming unwilling Saviour to do for her what she desired. N. B. Note Well, There be three Women famous for their Faith upon Record, the Hemorroisse or Woman with the bloody Issue, Mat. 9. Mary Magdalen, Luke 7. and this Here &c.

Next follow two other Miracles (to wit Christ's healing many miserable that came to him, and his feeding four thousand, &c.) Mat. 15.30, & 32. Mark 7.32. & 8.2. &c. both these were to demonstrate further the Omnipotency of Christ. A few Remarks upon both these may serve and satisfie here, because the like to these Miracles have been largely insisted on before.

As to the first of healing many miserable Remark 1st. How Christ went about still doing good, Acts 10.38. He comes out of the Coasts of Tyre, nigh to the Sea of Galisee, where the sound brought the Sick to our Saviour, and the Lame, Blind, Dumb and Maimed, laying them down at his feet to be healed. Thus when Christ had done his work in one place, He follow'd his work to another; He staid not in Phaenicia among the Gen∣tiles, after that one only Miracle of Mercy upon the Mother and Daughter aforesaid, but immediately returns into the middle Territory betwixt, the Upper and Nether Galilee, which Mark calls Decapolis's Coast, Mark 7.31. that is a Country consisting of ten Cities, whereof Nazareth (the place of Christ's Education) was one, where He spent the greatest part of his Ministry (so gratifying his own Country most) more than in Judea, where were mostly his Implacable Enemies (the Scribes and Pharisees) to whom he exposes not himself before his time, &c.

The 2d Remark is; Many may come to Christ at once, without hindring one another's 'Tis not so with Man, where one must wait till another be dispatched. Matthew mentions a multitude of miserable ones (brought up the Mount to Christ's feet not without much pains, which argued much Faith in both) but Mark mentions only one that was Deaf and had an Impediment in his speech, Mark 7.32. whose Cure Mark singles out from all the other mention'd by Matthew, and describes it in all its Circumstances, because it was done in the way at distance, before the multitude came therefore Mark mentions not this Mount at all, for the fame of this Deaf Man's cure brought multitudes of Diseased out of all Adjacent places to Christ, when after this he went up to the Mount, &c. N. B. Note well. Thus we ought to carry all our friends (diseased in Soul or Body though never so many of them, one cannot hinder the healing of another) lay them at Christ's feet that he may pity and heal them.

The 3d Remark is; The Cures Christ wrought here upon the Body (healing the Deaf, Dumb, Blind, Lame, and Maimed, &c.) are still wrought by him upon the Soul of Mankind: Though Christ bought not, brought not, applied not any Drugs in order to the Healing of any those Diseased, yet used He some outwards signs (such as putting his Finger into the Deaf man's Ear. and moistning his Tongue with his Spittle, Mark 7 33.) whereby He exhibited as Visible the Invisible efficacy of his Divine Power. Thus also he did, Mark 8.23. John 9.6 still no other External Means are used, but what was properly Christ's (as his Spittle and his Finger) here, that He might have all the Honour, &c. now as the sight of those Bodily Diseases put Christ to the Sigh, Mark 7.34. not of any difficulty he had to heal them, but from his com∣miserating fallen mankind, which through Sin is become an Oecumenical Hospital, attended with so many sad accidents of Misery and Mischief, that which befalls any Man, might befall every Man. N. B. Note Well, Yet the fruits of the fall are far fiercer and more universal upon the Soul than on the Body; for whereas there may be here one and there one that is Deaf or Dumb, &c. bodily, yet thousands are found so spiritually, Christ sighs at this much more, and oh that we could sigh too, and seek to him, that he may thrust his Fingers into our Ears, and cry Ephphatha, &c. of Pathac Hebr. to open, that he may open the ears of our hearts, as Acts 16.14. heal us as Dumb, Blind, &c.

The 4th Remark is; As Christ heal'd many at once here, so he heal'd them without a pause, how desperate soever their Disease was. He held them not off, as he did the Wo∣man of Canaan till her third Petition, but yields to these at the first word, not be∣cause they were better but weaker than she was. N. B. Note well. Stro••g Graces shall have strong Exercises; The skilful Armourer trys not an ordinary Breast-piece with Musket-shot, nor doth the wise Lapidary bring his foster stones to the stithy Christ suits the burden to the back, and the stroke upon her to the strength of her Faith which he well knew, &c.

As to the second Miracle of feeding four thousand, &c. The Remark 1st is; Our Wants and Weaknesses lye nearer Christ's Heart, than they can do to any Mortal Man. He takes notice of the Peoples necessities first before his Disciples, Mat. 15.32. Mark 8.1, 2.

The 2d Remark is; As Christ had compassion then, so now, upon his poor pennile•••• and necessitous People, in Heaven he is free from personal passion, yet not from Ten∣der Compassion, Heb. 2.17. & 4.15. Acts 9.5.

The 3d Remark is; Christ takes punctual and particular cognisance of all the cir∣cumstances of our sorrows and sufferings as here, how far they came, how long they had been there, how little able they were to hold out fasting, &c. He not only re∣lieves them for the present, but for future too to help them home.

The 4th Remark is; An Evil Heart of Unbelief doth pertinaciously cleave to the best Heart (as the fretting Leprosie would not be scraped out of the Walls of the House, till utterly demolished, Lev. 14.41, to 46.) still stupidity and diffidence broke forth again in the Disciples, saying [Whence shall we have so much bread, &c.] Mat. 15.33. and Mark 8.4. They forgot the former Miracle of the five Loaves, but waving their own Experience of Christ's Power, they consult Appearances of Reason about furniture of Means, so cannot see through a seeming difficulty.

The 5th Remark is; This Apparent Impossibility of feeding four thousand with seven Loaves and a few small Fishes, (as before, five Thousand with five Loaves and two Fishes) was only to give the greater lustre unto Christ's Miracle, who never works any but when need is and means fail, yet did he not despise the Disciples Loaves (in either Miracle) but drove them so far as they would serve (though he could have wanted them) Eeking out what was wanting for such a multitude with his effectual blessing without which never so many Loaves could not feed or fill, Lev. 26.26. Mat. 4.4. &c.

The 6th Remark is; The Congruity and Disparity of this and the former Miracle of feeding with a few Loaves a great Multitude. First, The Congruity, In both they were but ordinary People, not Great Men, for whom Christ did thus, John 7.48, 49. no Rulers, not many Mighty, &c. (though some there be) 1 Cor. 1.26. Little Fishes bite more at the bait of the Gospel (Mat. 11.5.) than great ones, and those meaner People were (many of them) first cured and then catered for, Mat. 14.14. & 15.30. yea their Merit was not the cause, but their misery was the occasion of drawing forth his mercy and tender compassions, Mat. 14.14. & 15.32. with Mark 6.34. & 8.2. Secondly, The Disparity. 1st, In the former the People had only fasted one day from Morning (past Dinner time) to Evening, Mat. 14.15. Luke 9.12. Mat. 6.35. but in the latter they had been two nights and three days with Christ in that Desart, therefore their necessities now must needs be greater, and accordingly was Christ's Commisera∣tion towards them, who were so Intent upon their Attending his Doctrine and Mi∣racles, as to forget both themselves and their families; all their Provisions (brought from home) being now spent. 2d. In the former it was only [They need not Depart] Mat. 14.16. but in this latter it is [I will not send them away fasting] Mat. 15.32. when Man desires a matter out of the reach of his power, He only saith [I would it were so] but Christ here to shew his Omnipotency, saith [I will have it so]. 3d, In the former the People sat down upon the Grass, Mat. 14.19. Green Grass, Mark 6.39. & John 6.10. but in this latter they sat down upon the bare ground, Mat. 15.35. Mark 8.6. The Popish Postillers play with their wanton wits upon this disparity or difference, saying, Their lying down upon Grass signfies Chastity, for all Flesh is Grass, Isa. 40.6. The Sun rising makes Grass wither, Jam. 1.11. now Fleshly Lusts may be trodden underfoot; but upon the bare ground here, intimates, that we must not have an Im∣moderate love to the things that are on the Earth, but to mortifie our Earthly Mem∣bers, Col. 3.2, 5. whereas more solid Judgments dare not squeeze Scripture thus, where no more was meant save only there was much Green Grass upon the ground at that time of the year (about the Passover) when the first Miracle was, and 'twas all gone at the second. Lastly, Though in both their was Christ's Craving a blessing (N.B.

Note well, To shew we must not feed like Beasts that look not up to God the giver, &c.) his breaking and giving to his Disciples, to shame them out of their Unbelief by making them Actors in that very work, which they could not believe, they should possibly behold, they had experience before of the like Miracle in the very like case. As likewise to intimate to them that they should be his Stewards of the Mysteries of God, 1 Cor. 4.1. and Fellow-workers with Christ, 2 Cor. 6.1. yet in this latter there be more Loaves than in the former, fewer feaders, and fewer fragments (unless the latter Baskets were bigger than the former, as the two Greek words may intimate) however one Basket only had proved the Miracle as well as an hundred. N. B. Note well. Divine Wisdom glorifies it self as it pleaseth, yet ever in a way suf∣ficient to manifest Divine Power, which hath the greater lustre in the fewer means, and to teach us, 'tis not the measure or muchness of Meat, but 'tis God's Blessing that feeds and satisfies, &c.

The Antient Fathers do abound with Allegories upon the difference of those two feeding Miracles, saying (1.) The five thousand answered the five Senses, and the four thousand the four Evangelists, the number of four being the square or perfect number, as as quadrangular Stone lyes most firm (hence Homo Quadratus, a Man stable in his purpose and practice,) &c. so Hieronimus.

(2.) The Company fed with the five loaves set forth the Church of the Jews, so this, that of the Gentiles, which was as four thousand, because gathered out of the four quarters of the World; they fasted three days, to signifie their sympathizing with their Saviour, who lay three days in the Grave, &v. Thus Hillary.

(3.) Others with the Gloss: say, as the five thousand answers the five Senses, so the four thousand the four Cardinal Vertues, Temperance, Prudence, Fortitude and Justice, and in both, neither Women (for their Levity) nor Children (for their In∣firmity) are numbred, for none are admitted to the Lord either in Old or New-Testa∣ment, but such as grow up to a perfect man, Eph. 4.13. and both Companies are fed upon a Mountain, to shew that both Testaments contain High and Heavenly things, and the Apostles gather the seven Basketsful here, to set forth the seven Graces of the Spirit, &c. These and the like Allegories I insist not upon, because though a good use may be made of some, yet others are but vain speculations and too nice curiosities, which can render no solid fruit to the serious Reader, &c. I shall and only that of Chrystostom, who saith the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be larger Vessels than the former 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies so large a Basket as could contain the body of Paul; Acts 9.25.) or it was to shew the pleasure of Divine Power, causing the Meat so to abound as that sometimes there remained more and sometimes less, that those two Miracles might not be confounded; However, seeing the People (whose bellies Christ had filled with the first Miracle to the five loaves) were so far transported as to take and make him King by Force, John 6.15. therefore immediately after this second Miracle of feeding them, Christ withdraws from them into the Coasts of Magdala (which was supposed to be Mary Magdalen's Country) Mat. 15.39. called also the parts of Dalmanutha, Mark 8.10. which place might have two names (as the Gadarens and the Gaergasens above-said) or the former is the name of the City (standing upon that lake) and the latter is the name of that Country. Upon which be these Remarks.

The 1st Remark is; Christ crossed the Country to and fro, passing here through Reuben's Lot, into the Lot of Manasseh, then through Gad's Lot into that of Dan, Mark 8.27. That He might not seem to omit his Visits to all the Tribes of Israel round about.

The 2d Remark is; Christ's stay was but short here, because he met with four Enter∣tainment, for no sooner was He landed upon the shore, but presently the Pharisees and Sadducees came forth out of Magdala, and assault him in a quarrelling sort with their Cavilling Interrogatories, though they pretended to be his friends, seeking only sa∣tisfaction, yet intended to obstruct his doing any good in that place, Mat. 16.1. and Mark 8.11. N. B. Note well. So active are the Devils Instruments to hinder the King∣dom of God and the good of Souls. Truth never wants Adversaries, and oft hath a scratch'd face by them.

The 3d Remark is; Such as are the Devil's Children, however opposite one to another, can well enough agree together to oppose Christ. The Pharisees held the Immortality of the Soul, and the Resurrection of the Body, the Sadducees denied both, yet these two can combine against Christ. So the Jesuits and Priests, the Monks and the Friars, are at deadly difference among themselves, yet these Dogs leave fighting together, to conspire against the poor Hare (the Protestants) whom they jointly endea∣vour to devour.

The 4th Remark is; 'Tis a palpable Evidence of most stupid Hypocrisie, as well as of Tempting God, to require Signs that God never promised, and new Helps of be∣lieving which he never prescribed, when there be what is sufficient already. Thus Rotten-hearted Pharisees, &c. would not believe the Messiah, notwithstanding all his most convincing Miracles; no, they must have a new Miracle, a Sign from Heaven (for his many Miracles they despised as earthly) such as Moses shewed in giving Man∣na from Heaven, Exod. 16.13, 15, 29. John 6.30, 32. And as Samuel in fetching Thun∣der and Rain in a clear Sky, 1. Sam. 12.18. And as Joshuah in commanding the Sun to stand still in his sphere, &c. Josh. 10.12, 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees, or backward five hours, Isa. 38.7, 8. And lastly, as Elias▪ in fetching Fire from Heaven twice, (1.) For consuming his own Sacrifice, 1 Kings 18.38. And (2.) For consuming his and the Lord's Adversaries, 2 Kings 1.10. And again, ver. 12. Thus they desired he would shew them (by all means Them, as more worshipful Men than the multitude, and therefore might merit more extraordinary Miracles) such Signs, as those were, from Heaven, then they pretended they would believe in him, whereas they intended a Snare both to his Life and Honour; for they (with their Master Herod, Luke 23.8.) looked upon Christ as a common Conjurer, who would shew to their Worships the best Trick in his Budget, and if he will shew them such a Sign as these, they would calumniate him for borrowing his Craft from Beelzebub, &c. But if he will not, them must it be because he could not; and that he was an Impostor, and so deserved to die as a great and Grand Cheat.

The 5th Remark is; This gross Hypocrisie and Malicious stupidity Christ answers, (1.) With a profound sight it put upon him [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Mark 8.12. He breathed ou•• this sigh from the very bottom of the belly, as if his Heart had been ready to burst, if it had not this vent. Christ was more sensible of their misery, than they were of their own. (2.) And this sigh had opened the passage, came forth this expostula∣tion, first, calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham, (as Mat. 12.39.) so here Mat. 16.4. a Bastardly Brood so tenacious of their own Traditions, as rendred them incredulous of Christ's Doctrine and Miracles; secondly, He tells them, their skill in natural things (as being Wea∣ther-wise) which was not their profession, and their Ignorance in Spirituals (which was their imploy as Students in the Scripture) did detect their Hypocrisie, seeing they had the means of Grace (in Christ's Doctrine and Miracles) sufficient Signs of the Time of Grace (as those of the Sky were of fair or foul weather) yet would not believe that the Messiah, and the Kingdom of Grace was come. Thirdly, He saith No Sign but that of Jonas they should have granted them; Intimating that Christ's Death, Bu∣rial and Resurrection would declare him to be the Messiah in despight of their Malice, Acts 2.24. & Rom. 1.4. the mystery whereof was contained in the History of Jonah's Ri∣sing out of the Whales Belly after his three days lying as buried in it, and that Christ's Victory over Death, and over all his Enemies, shall declare him to be the only Son of God, &c. They had signs from Heaven at Christ's Death, Mat. 27.45. as if the Sun had been ashamed to behold their baseness to him, so hid his Head in a Mantle of Black. So the Cloven Tongues sent after his Ascension, Acts 2.2, 3.

The 6th Remark is; God-tempting Sophisters must not be too long Associated with, but withdraw from and forsaken. Christ saw these Black-moors would never wash white, all his sweet words were in vain spent and spilt upon their obstinate ob∣durate Hearts, therefore he soon leaves them, Mat. 16.4. Mark 8.13. And entring into the Ship again, he departed to the other side, not so much as going into the Town of Magdala, seeing in the very Haven among the Ships the Pharisees, &c. had thus chur∣lishly Accosted him before he was housed. N. B. Note well; Thus seekers of Signs must be referr'd to Moses and the Prophets, and Apostles, Luke 16.31. Eph. 2.20, &c. If not hear these, be gone, as Christ here.

CHAP. XXIV.

NOW Christ, meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala, immediately steps back into the Ship, and crosses over to Bethsaida, in whose Desart he had fed 5000 with five Loaves, as above, and therefore it may well be wondred at why his Disciples made such a strange mis∣construction upon their Masters words [Beware of the Leaven of the Pharisees, &c.] wherein they thought he blamed their neglect of bringing Bread, Mat. 16.5, 6, 7, 8, &c.

to 13. and Mark 8.14, to 22. (which omission might be occasioned either by their quick return, not going up into the Town, or from their fervescency in following Christ the Bread of Life.) However, the place they now arrived at, might have corrected their mistakes; had they call'd to mind their former Experiences, they would not have un∣derstood literally, what Christ delivered mystically, to wit, the Leaven of Pharisees Ju∣stification by Works, and Sadducees against Resurrection, &c. both which, they better understood, when Christ had well chided them out of their mistake: All this discourse with his Disciples was in the Ship as they sailed to Bethsaida, Mark 8.22. where they bring him a blind Man, to heal him of his Blindness. In which Miracle are these short Remarks; (1.) As soon as Christ had cured his Disciples of their blindness of Mind in the Ship, he comes to Bethsaida to heal this Man of the blindness of his Body. In the former he put forth a Beam of his Divine Wisdom, and in the latter a Beam of his Divine Power. (2.) Those bringers of the blind Man besought Christ to touch him, Mark 8.22. they believed a touch with Christ's hand would open his blind Eyes. The like healing Touch Naaman the Syrian expected, 2 Kings 5.13. N.B. Note well; Thus should we bring our Blind to Christ, and beseech him to heal them. (3.) Christ took him by the hand, ver. 23. to lead him, which he might have bid his Friends (that brought him thither) still to do, but he did it himself, to shew, he is the best Leader of the Blind. N. B. Note well; And that we should (as he did) hold it an honour and a pleasure to do men in misery any office of Courtesie. (4.) Christ led him out of the Town, as hold∣ing the Inhabitants (whom he had upbraided for Contumacy, &c. before, Mat. 11.21.) unworthy to behold the cure, therefore must it be done at the Towns end. They must not have the favour to be Eye-witnesses of his mighty Miracles, they had sinned it away by their unthankfulness, God grant we may not do so.

The 5th Remark is; [He spit upon his Eyes, and put his hands upon them.] This Colly∣rium or Eye-Balsom, &c. sometime he used to heal the Blind with, together with other Gestures and Actions, and sometimes not, Mark 7.33. and here they are used, not in Mark 10.52. but John 9.6. they are, to shew, that he healed by his Almighty Power, beyond the course and order of Nature, either with means, or without, at his own pleasure, and so in an instant, or successively, as here. Hence

The 6th Remark is; The Lord here takes time in working this Miracle; by the first Touch he made him see Men like Trees (not much unlike that in Judges 9.36) having yet but a dim sight whereby he discerned the motion, better than the form of Men: But Christ's second Touch made him see every Man clearly; not because he could not perfect his cure with the first Touch, or must have more time for it, seeing by his Om∣nipency he could have cured him without either Touch or Time, even in a moment, as he did Blind Bartimeus, Mark 10.52. And though he made an Opthalmick of Clay and Spittle, &c. for him that was born blind, yet was he healed at once, John 9.6, 7. but this Man gradually. N.B. Note well; To teach us, our Spiritual Illumination is done by degrees, and not all at one instant, 1 Cor. 13.12.

The 7th Remark is; Christ would not vouchsafe that ungrateful Town the benefit of one more Preacher, though never so mean, Mark 8.26. This was a greater Judgment on them, than if he had turn'd into some other Channel that Arm of the Sea that brought in so much Wealth to them; he had already call'd out of Bethsaida those that belong'd to him, and now no longer will he strive with her perverseness. Now Christ turns his back upon Bethsaida, which had turned their backs upon the Doctrine and Miracles from him and his Disciples, three of which, at least, he had taken from thence to be the Lights of the World, John 1.44, &c. yet those very Apostles (their Towns-men) could do no good on them, for they loved darkness better than light, John 3.19. And seeing they had seen his healing the Sick, cleansing the Lepers, and raising the Dead, yet did not they repent, Mat. 11.20. therefore we hear no more of Bethsaida, but Christ went from thence to Cesarea Philippi before he went into Judea to finish his Mi∣nistry by his Passion, which now approached: His last Miracle at Bethsaida, in healing the blind Man out of the Town, is Recorded only by the Evangelist Mark, but the Confession of the Apostles and of Peter [who Christ was] in his passage to this Caesarea Philippi, is Recorded at large in Mat. 16.13, &c. and Mark 8.27, &c. and Luke 9.18, &c. there more briefly in both these; and something consonant hereunto we find upon Record also, John 6.69. In these Coasts of Caesarea, Christ was out of Herod's reach.

Upon this Journey we have these Remarks: 1. That our Lord wandred from place to place, and even wearied himself by much toil and travel to fulfil his Ministry, &c. N.B. Note well; All Christ's Travels from his Infancy to his Ascension (beside his particular Vi∣sits) are computed 3093. as before. Many a weary footstep for his Spouse did he take;

as Jacob for a Wife to Syria, so he to Caesarea, the utmost Border of Palestine, whither he footed it to sow some seeds of Grace among the Gentiles.

The 2d Remark is; Christ confirms his Disciples in the knowledge of himself by way of Questions here, teaching, 1. That Pastors ought to examine the state of their Flock. 2. That there will be various Opinions of Christ and his Kingdom; beside not only among his Foes (that call'd him a Samaritan, a Sorcerer, a Devil) but also among his Friends and Well-wishers, some thought him John Baptist revived, as Mat. 14.2. holding the Doctrine of Pythagoras's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Transanimation, others thought him Elias return'd, from the lustre of his life in so many mighty Miracles, or Jeremy that weeping Prophet, from his eminent compassion and commiseration to Mankind, or one of the Prophets, to wit, Elisha, who had the double spirit of Elijah upon him. So ma∣ny were the mistakes, even of good men, concerning the Mediator, while they minded their own Fancies more than God's Word. But 3. He expected better Sentiments and Censures than those vulgar Men had of him from his own so long Followers and Familiars, therefore he saith [But whom say ye that I am?] To which Peter, as perhaps older, and without a peradventure bolder than the rest (who gave joyntly the answer to the first Question) answered for them all in a little, yet so large a Confession, as contains whatsoever is to be believed concerning the Person and the Office of Christ, &c.

The 3d Remark is; Christ first commendeth this comprehensive Confession of Peter, and then adorns it with a double promise, both personal or particular, and universal. 1. He tells Peter why at first he gave him that Name, John 1.42. Mat. 4.18. pronounces him blessed for having knowledge of this saving Truth by Divine Revelation; 'tis no less than Life Eternal to know Christ aright, John 17.3. 2. Upon this saving Truth (which Peter professed in the name of all the Apostles and their Successors in Pastoral Charge) he promised so to found his Church, as all the combined Power and Policy of Hell should not be able to overturn it, but would govern it so by the Ministry of his Servants, that in despight of Satan he would ratifie in Heaven their Service on Earth.

The 4th Remark is; Then charged he his Disciples to keep this Mystery of his Incarnation (which they had now professed) to themselves till a due time ordered by himself; for had his Enemies known that Jesus was the promised Messiah, or Christ, they would not have crucified the Lord of Glory, 1 Cor. 2.8. The Disciples might Preach that Christ, the Son of David, was come to save the World (for therefore were they sent forth by two and two, Mat. 10, &c.) but they must not particularly point him out as the Son of the Li∣ving God, which when Pilate himself heard, he was afraid, and sought to deliver him, John 19.6, 7. nor indeed were the Disciples fully qualified to publish his Divine Nature, till the Gifts of the Holy Ghost were given them after his Resurrection and Ascen∣sion, &c. as Mat. 17.9. says. Where Christ lays the like Restraint upon the Disciples touching their Divulging his Transfiguration, till the Son of Man was risen from the Dead.

The 5th Remark is; Then Christ communicateth to them the Mystery of Redemption in Preaching that predicting Sermon of his own approaching Death, Mat. 16.21. Mark 8.31. and Luke 9.22. Christ repeated this very Sermon four times to his Disciples after they understood the Mystery of Incarnation in his Person and Office; the first was here nigh Caesarea Philippi; the second was when he returned into Galilee, Mat. 17. v. 22, 23. the third time was in his way to Jerusalem nigh Jericho, Mat. 20.18, 19. the last was when his last Passover was at hand, and the end of his Ministry and Life, Mat. 26.1, 2. All this he spake to prevent their stumbling at his Sufferings, telling them, (1.) That [it must be] Voluntas Dei was Necessitas Rei, it being supposed that God had Decreed this way (and no other) to glorifie himself in Man's Salvation by the Death of his dear Son. Hence those sayings [It must be so, that the Scriptures shall be fulfilled] Mat. 26.54. Luke 24.44.46, &c. (2.) That his sad Sufferings should have a glad Catastrophe, for he should rise again the third day; wherein he qualifies the Scan∣dal of the Cross with the comfort of his Resurrection: They should lose him but for two days, the third should revive both him and them, as Hos. 6.2. Hereby Christ made known his own Omnisciency, and calls them off from expecting a Temporal Kingdom by him: Teaching us also to look beyond the Cross at the Crown, and Victory over all evils.

The 6th Remark is; At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption; for after he had made such a notable Profession of his Faith, as Christ thereupon promised him the Keys of the Kingdom of Heaven, and him only of all the Apostles in this sense, that he should be the Man who must first unlock

the Door of Faith in Preaching the Gospel the first to the Gentiles (which was accom∣plished in Asts 10. Where, as Jonah at Joppa, so Bar-jonah there, were both sent to the Gentiles, &c.) Though his power of binding and loosing was given in common (with him) to all the Disciples, Mat. 18.18. &c. yet when this Man heard of Christ's dying, whom he expected to see shortly Reigning, his Carnal Wisdom prompts him rashly to prohi∣bit his Lords Journey to Jerusalem, to prevent all those mischiefs He had mentioned, whereupon He takes hold of Christ's Garment behind (as He was going before) pulls him back, and forbids him to go on to expose himself unto such dangers, or (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies) Peter took his Master by the Hand, and led him aside (as we do those we are most intimate with) in great courtesie and secrecy, to remind him of his forgetting himself, in no more consulting his own safety, and the safety of his Servants, &c. N. B. Notewell; Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World's and his own Redemption, and the Ʋnchange∣able Decree of God, which shews us, (1.) That good Intentions (not consonant with Gods Word) may be hurtful. (2.) That carnal Reason cannot hear of the Cross. (3.) When the best Saints consult with reason about suffering, they will be offended, as good Peter was, whose gross mistake did here exceedingly darken that Eminent Honour lately put upon him.

The 7th Remark is, Christ sharply Reproves this his saucy Rebuker, saying [Get thee behind me Satan, &c.] almost the same words to the Devil himself, Mat. 4.10. who can creep into the Godly as well as the Wicked to serve his own turn; Here this good man acted the Devil's part more than a Disciple's, whose place is to keep behind as a Learner, not to go before as a Teacher, [Thou art an offence to me, &c.] Christ easily descried a Devil in him, who can use sin (in friends or foes) to his own ends. This is Recorded as Peter's most grievous sin in hindring the Work of Redemption, as likewise that of his fighting with his Sword in the Garden against the Christ-killers, beside his denying his Lord with Swearing and Cursing, &c. foreseeing how the Roman Church would after Canonize Peter as a God, and make him Collateral to Christ, tho' his faults were more than the other Apostles, to say nothing of that in John 13.8. Thou shalt never wash my feet—Paul's withstanding him, &c. Gal. 2.11, 14, &c.

CHAP. XXV. Of Christ's Tranfiguration.

NEXT follows the Transfiguration of Christ; the History whereof consists of two Parts. 1. The Substantial. 2. The Circumstantial: The Circumstances are principally three. (1.) It's Antecedents. (2.) It's Concomitants. And (3.) Its Con∣sequents, recorded in Mat. 17.1, to 24. Mark 9.2, to 30. Luke 9.28, to 46.

First, The Antecedents do express three things. 1. The Time. 2. The Place. 3. The Persons that were Spectators and Witnesses thereof.

The 1st Remark is; The Time when: 'Twas, After six days, say Matthew and Mark, or about eight Days after saith Luke, which is but the same in sense: The six days are spoke exclusively for those days only that went between, not including the two utmost Days as Luke doth, so they all come to one reckoning, for the Day of Christ's Transfiguration was the eight day from that day (reckon'd the first) whereon Christ said [There be some standing here, that shall not tast of Death till they see the King∣dom of God, &c.] which is to be referred to that which is recorded of his three Dis∣ciples who had the happiness here to see (tantamont) Christ in his Kingdom, to have a glimpse of his Heavenly Glory, and a glance of that Majesty he shall come in, when he cometh to judge the World; this remotely, but more nearly his coming in the Power of the Holy Ghost, when he began his Gospel-Kingdom, by bestowing extraordinary gifts of the Spirit, for the Conversion of Jew and Gentile, &c. The Ancients say, that this Transfiguration falling out after six days, doth signifie that the World (after the Rabbinical Notion) shall lase only six days or six Ages, to wit six thousand years, and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages, then comes the Sabbath, &c. but the more solid sentiment is this, that seeing Christ had been before Preaching the Doctrine of the Cross, after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross, inti∣mating hereby, that it should last but one week or six days, then a Sabbath or Rest∣ing day would come, which would both end their calamity, and turn it into Glory, &c. This notion concurs with Luke's eight days likewise, for the Jews call that space be∣twixt

Sabbath and Sabbath (eight days) John 20.26. including the two terms or ex∣tremes with the six.

The 2d Remark is; The Place Where? 'Tis call'd an high Mountain in General, yet not named by any of the three Evangelists in particular, but old Tradition and Common Consent call it Mount Tabor, and Peter (who as one of the Persons present upon it) calls it the Holy Mount, 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him, &c. upon it, as that Mount Horeb was call'd Holy ground, Exod. 3.5. because a beam of Divine Glory was displayed upon it. Christ might have been Transfigured in a Valley (had it so pleased him) but when he had any special work to do, we frequently find his going up into a Mountain, N. B. Note well; To Teach us Heavenly mindedness, and that our Hearts should be lifted up from a low lowring frame, if we expect to see our Saviour in his Glory, &c. Luke lets us know the causes of his going up thither, (1.) That He might Pray in Private (for the more secret that Prayer is, the more sincere and fervent it is also) and (2.) That as he Prayed he might be Transfigured, Luke 9.28, 29. to shew how Prayer is an Heart Transforming Duty, when rightly performed: Many Gracious Souls have had their Holy Raptures in Prayer, and have been piously transported beyond and above them∣selves. Thus Peter, while he was praying, had his Trance and ••ision, Acts 10, 9, 10. And our Lord here Prayed, that he might put forth a specimen of his glory, while in his Praying work.

The 3d Remark (Concerning the first remarkable Circumstance, the A••••ecedents of his Transfiguration) is; The Spectators and Witnesses thereof, and those were three God never starves his Truth for want of Witnesses, especially the Truth of the Glory of his Transfiguration. The Law of Moses required, that at the Mouth of two Witnesses (at the least) or at the mouth of three every matter should be established, Deut. 19.15. & 17.6. Mat. 18.16. 2 Cor. 13.1. 1 Tim. 5.19. Heb. 10.28. but that there might be Testimony enough, and by way of Redundancy, here is a double three of Witnesses of this glory, not unsuitable to that in 1 John 5.7, 8. There be three that bear Record in Heaven, and other three that bear Record on Earth, concerning Christ's future Glory, so concerning this present Splendour and Majesty, there were three witnesses from Heaven to testifie that Jesus was the Son of God, (1.) God the Father speaking these words out of the Cloud. (2.) Moses, and (3.) Elias to be discoursed upon afterwards. But those three upon Earth, were Christ's three Disciples. The Multitude must not behold this glory, nor all his Disciples, for He manifests himself to whom he pleaseth, John 14.22. and calleth up to him whom he will, Mark 3.13. He would not use all his Servants alike familiarly, but these three, Peter, James and John must have most inti∣macy with him in his Secrets; For (1.) Peter had newly witness'd a good Confession, Mat. 16.16. &c. was bold as well as old, had his name changed from Simon to Peter or Cephas, which signifies a Stone or Rock, Mark 3.16. John 1.42. and no doubt but He (with these his two Partners) brought in more Disciples to Christ than the other of the twelve Apostles, therefore is he made a witness in the Mount, 2 Pet. 1.16, 17, 18. of Christ's Glorious Transfiguration. (2.) So was James the Son of Zebedee John's brother, whom Matthew and Mark placeth before John, though Luke nameth John before James, and he is styled John's brother, to distinguish him from that James (call'd the less) the Son of Alpheus, Mat. 10.2, 3. Mark 15.40. because he was less in stature or younger, and the reputed brother of our Lord, Gal. 1.19. as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus, John 19.25. Sister to our Lord's Mother, Which Kinsmen the Jews commonly call'd Christ's Brethren, Mat. 12.46. &c. This James the greater or elder, is admitted here as a Witness of Christ's Glory, because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood, Acts 12.2. This man was most Eminent among the Apostles, therefore did Herod envy him the more, so drank he first of the Cup spoken of Mat. 20.20, 21, 22, 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory. And so (3.) His Brother John must be a spectator of it also, for Christ had put the name of Boanerges upon those two Brothers (as he had chang'd Simo's, which he did not to any of the other Apostles) calling them Sons of Thunder, this John (being now but a young man, John 18.15, conversant with Peter, John 20.2. & 21.21. this John (being now but a young man, John 18.15. conversant with Peter, John 20.2. & 21.21. with 19.27, 35. And He who fled away naked, Mark 14.50▪ some Antients say (but amiss) was this John, being yet young) who had the longest life after and survived all the Apostles, and so was to transmit this Testimony of Christ's Glory, Vivá voce, to the following Age. In a word these three Disciples, Peter, James, and John were the first that were called at Christ's first entrance into his

Publick Ministry, Mat. 4.19, 21. Acts 1.21, 22. Not to saith (for they had believ∣ed in Christ before by the Baptist's Preaching, John 1.37. though they did not cleave close to him till then, but called out to office) to be first his Disciples, and after, sent out as his Apostles, and to those three only did Christ give three new names (as be∣fore) Mark 3.16, 17. to shew that these three were designed for greater Matters and Mysteries, and therefore were they most familiar with their Master, whom He oft took apart from the rest, as (1.) He suffer'd no man to follow him save Peter, James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter, Mark 5.37, 38, 39, &c. (2.) Those three are the only Witnesses of Christ's Agony in the Gar∣den, Mat. 26.37. And therefore (3.) Were they admitted to behold His Glory here in the Mount, that they might the better stick to him in his Garden horror, and hotter Services, beside, John was His Beloved Disciple, and was charg'd with the Lord's Mother, Iohn 19.26, 27.

After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] strictly signifies) which was not done by any change of his natural form, shape or stature of Body, but by an alteration of the natural obscurity of his flesh (that had (comparatively) no form nor comeliness, &c. Isa. 52.14. & 53.2.) into a most glorious, glittering splendour and majesty flowing from the indwelling of the God-head in him, Col. 2.9. This was no Metamorphosing his flesh into a Spirit, or his Humane Nature into Divine (for all the Lineaments and Proportion of his Body, and the Figure of his Face (so familiarly known to his Disciples) still remained); but this was an Adventitious Glory where∣with He cloathed himself (as he Prayed) laying aside for a while the Form of a Servant, and putting on the Form of God, Darting forth some Beams of his Deity, far transcending That when He walk'd as lightly (as if he had been but a Spirit) upon the Waters, Mat. 14.26. The Agility of his Body was shewn there (which made his Disciples mistake Him for a Spirit) and the lustre and clarity of it here, (1.) In his Countenance which shone (as Moses's had done, but far short of this, when God gave to his Face some∣thing of his own Glory, Exod. 34.19.) as bright as the Sun in his Strength, which is an higher splendour than that the Old Testament puts upon him, Dan. 10.6. where his His Face was as the Appearance of Lightning; and Hab. 3.4. His brightness was as the light, &c. And (2.) In his Rayments, which the splendour of the rest of his Body (below his face) did penetrate, and gave to them this Glorious Tincture, so that they became white as the Light or Snow, glistering and sparkling as Stars, and casting forth flashes of lightning, infinitely beyond the Art of the most exquisite Fuller in the World. Here Christ shews himself, in such Glory and Majesty, as He will Appear in at his Second coming to Judge the World, and as the Glorified Saints are cloathed with when made like unto his Glorious Body here, Phil. 3.21. & Mat. 13.43. They shall shine as the Sun, &c. Their Garments shall be white and shining, Rev. 19.8. like those Angels ap∣pear'd in M••••. 28.3. Mark 16.5. Luke 24.4. & John 20.12. Now this Beam of Deity (put forth ••••re) did demonstrate to his Disciples, that He could. (with all this Glory and Power) easily have rescued himself out of his Crucifiers hands (a tast where∣of knock'd them down, John 18.5.) had he not Voluntarily given up himself an offering for Sin, a Ransom for the World.

Having gloss'd upon the Substantial part of this History of Christ's Transfiguration, after the first Circumstantial part, to wit, the Antecedents thereof, I come now to the second Circumstance, the Concomitants of it, which are three in number, (1.) Christ's Companions in Glory. (2.) Peter's Extasie and Advice. (3.) The bright Cloud and the Divine Voice out of that Cloud. First, Of the first of these [His Companions in Glory.]

The 1st Remark whereon is; Moses and the Messias meet together in the Mount as familiar Friends, to demonstrate how the Accusers of Christ were notorious lyars, in charging him with his breaking Moses's Law, making him a frequent Transgressor of it, therefore did Moses correspond with him to confute the Jews Blasphemies against Him.

The 2d Remark is; Together with Moses appeareth Elias also, who was most zea∣lous likewise for the Law, and the most eminent among the Prophets, as Moses was the first Law-giver, so Elias was a fervent Law-Restorer. He came here into this Sacred Synod to testifie that Christ was neither against the Law, nor against the Prophets as his Adversaries did Impeach him, but came indeed for no other end but to fulfil them, Mat. 5.17, &c.

The 3d Remark is; Those two Candidates of Immortality (as the Antients call them) were the rather appointed for this witnessing work, because the People had said of Christ that he was Moses or Elias, they two appear here distinct from him, to shew, He was neither of them; They but Servants, He their Lord, and Son of the living God, as Peter had truly professed.

The 4th Remark is; Moses the first Prophet of the Jews, and Elias the first Prophet of the Gentiles (Luke 4.26.) must be the Celestial Witnesses of Christ's Glory (as his Disciples were of the Terrestial) Ministring here to their Master, who now appeared glorious, so must have some glorified companions both as best comporting with Christ's Grandeur, being a Representation (to the Life) of his future Kingdom, which should consist both of Jews and Gentiles, Represented by these two Prophets of both; and for a Testimony to the truth that the Apostles might not judge this a phantasm only.

The 5th Remark is; These two Heavenly Witnesses appeared also in Glory, having put on a Celestial splendour (for Honouring their Lord's Person and Prefence the more) even that Glory which they shall possess fully at the Resurrection of the Just, which they had not yet attained unto, Phil. 3.11. Heb. 11.35, 39, 40. but which was for Present lent them by a Divine Dispensation, yet was this their Glory far lesser than Christs, who now shone as the Sun among Stars, 1 Cor. 15.41.

The 6th Remark is: The Discourse in this Sacred Synod was about Christ's De∣parture or Decease, Luke 9.31. what He was to Suffer at Jerusalem, and then enter into his endless Glory. This Discourse may well be supposed to be long, for this Trans∣figuration lasted all the night, seeing it is said, Luke 9.37. [It came to pass the next Day when Christ and his Disciples were come down, &c.] Those Consorts of Christ did discourse upon his Exodus, Greek, (which we read, Decease) alluding to Israel's Exodus (or Departure) out of Egypt, which was the beginning of their Liberty. So Death (call'd a Departure) is a passage to Glory, and seeing Christ's Resurrection and Ascension were his Exodus too, this might lengthen the discourse, as well as shewing His Sufferings were prefigured in the rites of the Law, and predicted in the Oracles of the Prophets, Christ be¦ing the Accomplishment of both.

The 7th Remark is; Those two Consorts of Christ did appear here (in this Collo∣quy) in their Real Bodies, and no Phantasm or Extatical fiction, or a Vision of two Angels, personating those two Prophets. Because, (1.) 'Tis not God's Method to confirm the truth with lying Fictions. (2.) These two Prophets came to confirm the Doctrine of the Resurrection (both Christ's and Ours) which they could not properly have done but with their own true Bodies brought with them. And (3.) Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition, for Elia••'s Body was rap'd up into Heaven in his Translation, and there was kept alive, so might come alive to attend upon the Lord of Life here; nor need we doubt it concerning Moses though there be more difficulty herein, than if Enoch had been the Associate in his stead; for though Moses was not Translated as they were, yet God himself became the Sexton to Bury Moses Body, Deut. 34.5, 6. and as God could embalm it (as well as Bury it) beyond all the art of the Egyptians to secure it from putrefaction, so could he raise it up and restore it to his Soul both Lively and Glorious, that He might serve Christ's Glory here. This is rendred the more probable from the Devils contending to catch Moses's Body out of Michael's hands, Jude v. 9. and Josephus says, He was tran∣slated as Enoch and Elias were.

The Second Concomitant Circumstance is Peter's Extasie and Advice, which hath its Remarks also.

The 1st Remark is; The Occasion hereof, which Luke relateth thus; while Christ was Praying, Peter, James and John became heavy with sleep, but being awakened (un∣doubtedly) by the Voices of them that carried on the Conference in this sacred Synod as above, they all Beheld the Majesty and Glory of Christ, they were all affrighted, Mark 9.6. & Mat. 17.6. no doubt but such an unexpected and unwonted Apparition of their Lord's wonderful splendour (while in the form of a Servant) must needs astonish them, for (though they were Refresh'd and Ravish'd with this Glorious Vision) they were not Transformed with their Master, as being but mere Mortal Men, so incapable of such Glory, and they must know the Glory of Christ, and Preach it to others, before they may experience it in and upon themselves. N. B. Note well; Beside, this shews, that only those Souls which are awakened out of the sleep of Sin can behold Christ's Glory, as the Disciples here.

The 2d Remark is; The sight of Christ's Glory, and that of Moses and Elias was such a blissful sight that it drives Peter into a plain Rapture or Extasie Abaz was bid to

ask a sign either in Heaven above, or in the Earth beneath, Isa. 7.10, 11. God gives the Disciples such a sign unasked, in bringing Elias from Heaven above, and Moses from the Earth beneath (though the Scribes, &c. (asking a Sign) had none granted them) this Amuzed and Amazed them, insomuch that Peter was so intoxicated with these few drops of Coelestial Glory, that he neither wist what to say, Mark 9.6. nor what he said, Luke 9.33. The like effect had Paul's Rapture upon him, saying, [Whether in the Body or out of the Body, He cannot tell, God knoweth] and again, He cannot tell, 2 Cor. 12.2, 3. Hence note, Coelestial Glories are incomprehensible, &c.

The 3d Remark is; So refreshing and ravishing was this glorious Vision to the Hearts of those Disciples, that they could have been content with the continuance of this present Joy, upon condition they never went lower down upon the Earth, nor higher up to Heaven, to enjoy there their Lords Joy. ['Tis good being here] saith Peter for them all. And if it be so good to have the lower Ravishments and Transfigurations. N.B. Note well; How much better will it be to inherit Eternal Glory, where not only Moses and Elias shall appear in Glory, but all the glorified Saints, and glorious Angels shining forth, with the Glory of the Holy Trinity above all, oh how good will this be, where all good will be found and no evil! Peter was quite dazzl'd with the foretast of Heaven, and so transported, that while he talks of one Tabernacle for his Master, one for Moses and one for Elias, yet never thought of one for himself, no, He can be so con∣tent with this as to lye out of Doors himself, waiting as a Servant upon his Master without doors in the Streets, nay, I had like have said as a Drunken-man heeds not to lose his Garment, or to lye out of doors, during his Inebriation; the least degrees of Glory is satisfactory.

The 4th Remark is; Though this Advice of Peter had a good Affection and Inten∣tion in it, yet was it at the best but unadvised advice from an honest meaning man; we may say of it, as Hushai said of the good Counsel of Achitophel, [His Counsel was not good at this time.] 2 Sam. 17.6, 7. for had Christ taken Peter's Counsel, then had he not gone to Jerusalem, so should have declined Death [whereby Life and Immortality was brought to light unto the Saints,] 2 Tim. 1.10. Thus had Peter made but had provision both for himself and us: nor had it been good for Moses and Elias, to have been de∣tained from Mansions of Glory for a poor Tent or Cottage of Peter's contriving: Nor had it been good for the other Disciples left below, had Christ and they staid in Ta∣bernacles above. 'Tis too narrow a Nature in Peter (or any other) when he thought it was now well with him, not to take care of, but to neglect the weal of others, to say nothing of Peter's providing no better for his Lord than for Moses and Elias his Ser∣vants, whom he had heard confirming Christ against his Passion. 'Twas but six days before this, when Peter was call'd Satan by Christ for such Carnal Counsel as this.

The 5th Remark is, That in Coelestial bliss the glorified Saints, shall know one ano∣ther. It may justly be wondred at, how Peter, &c. came to know Moses and Elias whom they had never seen before. Some say, They knew them by their Pictures delivered by Tradition from Age to Age; Theophylact rejects this conjecture, saying, to draw Pictures of Men was then held Unlawful. More probably do they say, that think they were known by their conference with Christ, who might call them by their proper Names, &c. but that which is more likely is, this was done by Divine Revelation, through the Glory that was upon them, which did thus far Illu∣minate the Disciples Eyes and Ʋnderstandings as to know them, whence Ambrose concludes [We shall know one another in Glory.]

The 6th Remark is; Eve•• a good man may fall under mistakes, and not know what he says, as Peter in his saying, [Master it is good being here, &c.) His words had love, Amazement and Fear in them. (1.) His love to his Lord, when he heard in the conference, how Christ must go to Jerusalem and suffer death there; though he durst not Rebuke his Ma∣ster, &c. as Matth. 16.22. but comes smoother off here, saying, [Lord if thou wilt, Mat. 17.4 &c.] referring the matter to his Masters mind. Yet was this but blind love of the same alloy with the former, opposing God's Decree and the Worlds Re∣demption. (2.) His Amazement stupify'd him; And (3.) His Fear made him say [oh Master, this Mount is an high, secret, secure and a pleasant place, here we have two Mighty Men with us, Elias that commanded fire out of Heaven, &c. and Moses who entred into the Cloud in Mount Sinai, &c.] as if he had said thus, 'Tis better staying here (where no body will know in what place we are than go down and expose our selves at Jerusalem, &c. wherein Peter's mistakes be many, besides those before mentioned. For (1.) He expects to have his Country in the Way only to it, that is, Heaven upon Earth. (2.) Thinking Tabernacles were necessary in a State of Glory. (3.) Neglecting the

good of all others while he can but secure himself, as Augustine observeth. Beside these (4.) Had he understood the Harmony 'twixt Christ with the Law and the Pro∣phets (represented by Moses and Elias) then one Tabernacle might have well held them all, as they do all Tabernacle with sweet agreement in the Gospel. So Beda, or (5.) His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honourable habitations for the two Servants, as for the Master, or (6.) If to the Trinity, his three Tabernacles might have been reduced into one, because the Three Persons are Three in One.

The 7th Remark is; All men would have Heaven without Hardship, the Crown without the Cross. They would enter into Paradise, but not through that rough Way and narrow Portal of Affliction, as Peter here, who liked not to venture himself among the Christ-killers at Jerusalem, but would rather have his Happiness on Mount-Tabor. But He was mistaken yet many more ways than as aforesaid, for 1. He would have a Glory which his Eye might see, whereas no Eye can see that Glory God hath prepared for his Saints, Isa. 64 4. 1 Cor. 2.9. 2. He would have Christ's Kingdom in this lower World, expresly contrary to Christ's own words, [My Kingdom is not of this World,] John 18.36. 3. He would have a lasting felicity upon Earth, whereas Paul saith, [We have here no abiding City, but we look for one in Heaven, &c.] Heb. 13.14. & 11.10, 14, 15, 16. 4. He must have three Tabernacles, whereas the Seat of the blessed is but one entire Tabernacle, Psal. 15.1. Rev. 21.3. Thus being intoxicated with but one drop of the Wine of Coelestial Glory, [He wist not what be said,] as he had done when he bid Christ Depart from him, Luke. 5.8. and as these two James and John knew not what they asked, &c. Mat. 20.22. when they (with Peter here) would sit in the Seat of Honours, yet liked not to Drink of Christ's Cup, much less to be Baptized with his Baptism, N. B. Note well; We would all have the Rose without Pricks, and this is our Folly as well as Delicacy, &c.

The Third Concomitant Circumstance of Christ's Transfiguration, is the Cloud that over-shadow'd them, which brought the third Coelestial Testimony of Christ's Glori∣fication. It was both a Splendid Shining and a Loud-speaking Cloud.

The Remarks whereon are these. 1st, A Cloud comes from Heaven while Peter was speaking, Mat. 17.5. to correct his gross mistakes, he was talking of his Tabernacles, of his Booths of Boughs here, as fit Covertures for these Glorified Bodies, then came the Cloud to confute his Errour, intimating that no Tabernacle made with hands, was a suitable shelter for such dignified Persons, no, it must be a Pavilion that comes down from Heaven, Acts 7.48. & Isa. 66.1, &c. N. B. Note well, Thus Christ calls us off from Earth to Heaven, saying, [I have Meat to Eat, that ye know not of.] John 4.32. Peter under his mistakes must have no answer from his Master, for he deserved it not, but the Father answers for the Son, John 5.37. in sending this Cloud, &c. Here Heaven comes down to the Earth, to fetch up our Hearts from Earth to Heaven, and Grace will not leave us till it bring us to Glory.

The 2d Remark is; They were overshadowed with this Cloud, to teach them they were in no capacity as yet to behold the Splendour of Coelestial Glory, as when Moses's Face shone, It was covered with a Vail, that the People might be able to behold it, which they could not look upon without being dazzl'd before, Exod. 34.30, 33. So the Transparent dazling glory of the Messias was allay'd by this Cloud to their capacity here. God is consuming Fire, Heb. 12.29. And who can dwell with this Devouring Glory? Isa 33.14. Therefore hath God temper'd himself to Man, in giving Christ, as a Sconce or Skreen betwixt us and Everlasting Burnings; Therefore is He call'd the shadow of a great Rock in a weary Land, Isa. 32.2. He is a Days-man betwixt God and us, Job 9.33. that God's Terrour may not make us afraid, ver. 34, 35. Hence Job saith to God, Take away thy Terrour from me, and then will I plead with thee, Job 13.21, 22. whereupon Elihu undertakes (in God's stead) to speak to him, &c. Job 33.6, 7.

The 3d Remark is; They were over-shadowed to prevent their prying Curiosity into this present glory, &c. Solomon saith [The Eye is never satisfied with seeing,] Eccles. 1.8. and there is a natural Itch in Man to see God. Moses must needs see His Face, Exod. 33.18, 23. so would Elijah have done, 1 Kin. 19.13. God indeed doth sometimes open a glimpse of his Glory from Heaven, but because of mans weak capacity he soon shuts it again. God sent this Cloud to hinder the Disciples from their prying too deep into this dazling glory. God sets bounds to our Understandings, as he did to Israel, both at the Mount and in the Temple, the People must not approach either the top of the Mount, or the Sanctum Sanctorum where the Divine Shecinah did shew its glory. The closer kept, the more admired: sight would exclude and extinguish Faith. Christ

said to Thomas, 'tis not Seeing but Believing, John 20.29. This is to make us long more for Heaven, as the Disciples for Glory, which was here shadowed from them.

The 4th. Remark is; This Cloud overshadowed them to separate Moses and Elias from them, the Cloud was cast between them, and then those two Great Prophets departed from the Mount. 'Tis natural to us to desire one from the Dead to instruct us as Dives to Abraham, Luke 16.27, 30. but the word says [I shall go hence and be seen no more,] Job 7.8. Psal. 39.13. Though Moses and Elias did by a peculiar Dispensation, appear here to wait upon their Lord in his Transfiguration, yet must they not become Preach∣ers to the Disciples, &c. No, They must be gone, when the Voice came out of the Cloud, Jesus must then be seen alone, not because Moses and the Prophets are not to be heard. Abraham said otherwise, Luke 16.29. But 1. That this Voice might be understood of Christ only and not of them. And 2. To shew that the Law and the Prophets must give place to Christ and his Gospel.

The 5th Remark is; This overshadowing Cloud was to put a difference 'twixt Earth and Heaven, as being a Symbol of the Invisibility of God here below, 1 Tim. 6.16. where we only can see God's back-parts, Exod. 33.23. some foot-steps of God only, Rom. 1.19, 20. Reason indeed may see God per Modum causalitatis, Negationis & Emi∣nentiae, so the glory of the God-head is beyond Sense, yet Faith here is beyond Reason, which is only the Blear-Eyed Leah, but Faith is the beautiful and bright-sighted Ra∣chel, and can see him that is Invisible, Heb. 11.27. Though it be but through a Glass darkly on Earth, yet as Face to Face in Heaven, 1 Cor. 13.12. The glory of Heaven can never be clouded, as the greatest Glory displayed on Earth may; therefore ought we to expect overshadowings of all that Glory we behold in this Life, such as came here upon the Disciples; just while Peter was talking of Tabernacling continually in it, as we in late years have vainly done, &c.

The 6th Remark is; The Disciples feared when they entred the Cloud, Luke 9 34. which teacheth us, how fearful a thing it is to enter into a dark and cloudy Dispensation, for 1. The Darkness (which it brings with it) is naturally an Object of fear. 2. We know not what Storms may fall upon us out of that Cloud. Nor 3. How long that Cloud may continue before the Hail-stones have done falling, and the Sun wade out and appear again with its Light and Comfort. Thus their overshadowing caus'd their fear.

The 7th Remark is; Yet Cloudy Dispensations want not some considerations to comfort against fear, as here in this case of the Disciples. For 1. It was but Cloud, and that is no Permanent but only a Transient thing, alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecu∣tion [Ista Nebecula citò transib this small black Cloud shall soon blow over. And 2. This is call'd expresly a Bright Cloud, Mat. 17.5. to distinguish the Gospel from the Law, which was given in a Thick and a Dark Cloud, Exod. 19.9. & 20.21. non in Nube sed-in Nimbo, the Law was not deliver'd in a Cloud only, but in a Storm of Thunder and, Lightning, Fire and Smoak, Exod. 19.16, 18. The Gospel is indeed a Cloud, but 'tis a Bright one, as this was, to shew, that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel. Mount Ebal was all Fear, but Mount Gerizzim was all Love, &c. Mount Sinai Trembled and Quarked greatly, Exod. 19.18. but Mount Sion Leaps and Dances for Joy, Psal. 68.6, 15, 16, 25. Heb. 12.18, 21. This may serve to comfort us now, no Gospel-cloud wants some clear∣ness, there is a bright side as well as a black, for us to Eye. As 'tis not all day, so 'tis not all night with us; Zech. 14.7. In the midst of Wrath God remembers Mercy, Hab. 3.2. and gives some Revivings in it privately. 3. It was a Comfort-speaking Cloud, they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation, &c.

The 8th Remark is; God calls off the Disciples by this Cloud from Seeing to Hear∣ing, those are two Senses that are capable of Discipline. They had been seeing the Glory of Christ, now must they hear God's Voice out of the Cloud, that hid the Glory from their Eyes. The Psalmist saith [As we have heard, so have we seen,] Psal. 48.8. but here they first see and then hear. John (who was one of those Seers and Hearers here) saith, [What we have heard and seen,] 1 John 1.2, 3. Faith comes not now ordinarily by Visions but by Hearing, Rom. 10.17. yet seeing is helpful to it, for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes, Gal. 3.1.

The 9th Remark is; Now came in the third Coelestial Witness of Christ's Glory (together with Moses and Elias) to wit, the Father himself who spake out of the Cloud, as he used to do to the Patriarchs, that it might be the better believed to be

the Voice of God, and not of Moses or Elias who now were gone: Yea, some of the Antients) comparing this Voice from Heaven at his Transfiguration, with that of his Baptism and first Inauguration, Matth. 3.16, 17.) say, that as the Dove then, so this bright Cloud now was the Holy Spirit, which Peter (one of the Spectators) calls the most Excellent Glory; 2 Pet. 1.17. and calls this Voice, a Voice from Heaven, ver. 18. though it came out of this Cloud: So that here also, as well as there, were a most Majestick Meeting of all the Three persons in the Trinity, about the Work of Mans Redemption (as on the beginning at Mans Creation, Gen. 1.26.) where the same words were reinforced here, shewing two great points, 1. What must be Be∣lieved, 2. and who must be Obayed, &c. as above.

The 10th Remark is; To know Christ the Churches Prophet is of Supernatural Revelation, Therefore is this Voice said to come from Heaven▪ it must needs be some great Truth, the Father himself speaks concerning his Son, and 'tis spoken to some few only, all have not this Spiritual Understanding, Col. 1.9. and 'tis a Truth of Supream. Autho∣rity: Numa only pretended he had his Laws from the Goddess Aegeria, but Christ the True 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 19.35. the very Image of his Father, Heb. 1.3. which fell down not from Jove, but from Jehovah. He must be heard in all cases, for his word is suf∣ficient, otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God, Hebr. 3.2, 3, 5, 6. N. B. Note well; Then should we not hear the false Prophet, who deceiveth the Nations, Revel. 13.14. who is more for pleasing the Eye (with Images, Crucifixes, Altars, &c.) than for profiting the Ear, which Solomon bids us bow to Instruction, Prov, 5.1. & 22.17. &c. Since Vision ceased, the Ear is the in∣let to saving Wisdom. Christ had yet a 〈◊〉〈◊〉 Testimony from Heaven, to wit, at the conclusion of his Redemption work. Joh. 12.27, 28. to teach us our 3. steps to Glory. (1.) When Baptized with the Spirit. (2.) In our growth in Grace, and (3.) At our Death, &c.

The last Circumstances are the Consequents following the Transfiguration, and they are three also, as (1.) Christs Comforting the Affrighted Disciples. (2.) His charge that they should not declare his Glory to any till after his Resurrection, and (3.) The Discourse or Conference about Elias's coming as they came down from the Mount. Thus all the whole Relation runs altogether upon Three, holding forth the Mystery of the Trinity in all its Circumstances, both before, in, and after it.

The first is, the Disciples were sore afraid, Matth. 17 6. and Mar. 9.6. This Voice was carryed by the Cloud, as by a Charet into their Ears, with great Sound and So∣lemnity, some say▪ [with a Thundring Noise] like that Terrible Voice which Moses admired they should hear out of the fire, yet live, Deut. 5.26. Therefore no wonder if they fell down upon their faces, Matth. 17.6. but suppose it a small still Voice (like that wherein God spake to Elijah, 1 Kin. 19 12, 13. ••as more Harmonizing with the sweetness of the Gospel, yet such is Mans frailty, that He cannot but Tremble and fall prostrate at Gods Majesty that now appeared; besides this Affright was to Rebuke and Repress their Praeposterous desire of dwelling in that Mount: Hereby they (more than upon their Knees, even on their Faces groveling all along upon the ground,) do acknowledge, it was not good for them to Tabernacle there, contrary to Gods Decree, and Christs design of Dying for the World.

(1.) Learn hence any Secret guiltiness exposeth the best of Saints, and lays him open to the Spirit of Fear; besides this was, (2.) That what they had seen, might make a deeper impression upon their Hearts, lightly obtained are but lightly esteem∣ed, and dearest bought are dearest prized, the Mother loves all her Children, but that most which cost her most Sorrow, this made the Vision sink down into their Ears and Hearts, Luke 9.44. (3.) This Fright was to make them take Sanctuary in Christ, as fear of Benajah made Joab run to the Horns of the Altar, 1. Kin. 2.28. (4.) This made them hear Christ more acceptably, fear made them more capable of Favour, and how welcom was Christs Amiable Voice to them, when they as Adam had been affrighted with Gods Terrible Voice, and would with him (Gen. 3.8.) have hid them∣selves: Oh happy were they that had their Saviour so nigh them, as Peter had, when he began to sink, Matth. 14.30, 31. 'Twas good being here in this Sense indeed, they were Holy Men, and in Holy Imployment, yet struck Amazed and as Examinated in it, lying all along as dead: Then Christ comes (1) with his gracious Approach, now laying aside his late glory, and made himself suitable to their Capacity, &c. (2.) With his Gracious Touch he raises them up as he had done Daniel, Dan. 8.17, 18. and 10.10, 16, 18. Christs fingers dropped Myrrh here Cant. 5.5. his Touches had been healing Touches to the Leper, to the blind Man, &c. though the Devils Touches be deadly,

1 Joh. 5.18. and (3.) with his Gracious Voice he comforted them, Oh how sweet is Christs Voice, who never speaks to any Distressed Souls, but is sure to comfort them, our Saviour casts none down, but he revives them again, yet Satan (that destroyer) does not so, &c. Then opened they their Eyes and saw Jesus alone Matth. 17.8. to teach them Moses and Elias, the Law and the Prophets do Vail their Bonnets to Christ, who is the only Mediatour, and in whom alone there is enough to satisfie the Soul, and to comfort the Conscience, &c.

The (2.) Consequent Circumstance is; As they descend the Mount, Christ commands them Taciturnity, not to tell the Vision to their fellow Disciples, who would un∣doubtedly be Inquisitive what they had been doing, &c. Christ was not puffed up with his late glory, he will have it concealed, and disdains not to descend both with and to his Disciples; He only taught those Disciples this great Truth of his glory, every Truth hath its proper season to be declared in: This for the greatness of its glory, might seem incredible to some; and to be Crucified after such a glory, might become a Stumbling-Block to others: N. B. Note well, Which teacheth us that our secret fami∣liarity with God, ought not to be Revealed without a Call, this is to be sober in Pray∣er, 1 Pet. 4.7. keeping Gods Counsel, and concealing our private Raptures therein.

The (3. and last) Consequential Circumstance is; Christ resolving the three Disciples doubt (as they were descending the Mount) about Elias whom they had newly seen, and who thought Christ Prohibition for Secrecy was impertinent, seeing the Scribes Taught from that Text, (Mal. 4 5.) That Elias must first come; now, say they, seeing we have seen him come, 'twere better we should tell the Jews hereof, for this would be an effectual Argument, moving them to acknowledge the Messias: To this Christ Answers; Malachi must not be understood of the Thisbite, but of the Baptist, who came with as great Grace and Spirit to make his Ministry as effectual as that of Elias: Thus the Angel Interpreted that of Mal. 4.5. in Luke 1.17. thus Christ had told them before, Matth. 11.14. yet were they so strongly possessed with the conceit of an Earthly Kingdom, that they harp still upon the old string, about Elias's coming to restore all things, &c. Christ again sets them to the Rights, telling them, John was all the Elias's that was likely to come, who (in Elias's zeal against Ahab and Jezabel, &c.) had withstood Herod and Herodias, &c. and had turned the Hearts of Gentiles (Children••) to Jews (Fathers,) &c. Reforming the Jewish Church from Burdens and Bondage, &c. for which work his wage from the World was (by Divine Permission) to destroy him, because they knew him not. Matth. 17.10, 11, 12.13. Hereby the Disciples received a fuller Measure of Light and Satisfaction than before, and two of these three [Peter and John] Preached that the Royalty of restoring all things (Simply, Absolutely and Perfectly,) was not Elias's work; but Reserved for Christ alone. Act. 3.11.21. The Popish fictions of Elias's coming before Antichrist, (contradicting Christs words here) are no other then Foppery, &c.

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.

CHAP. XXVII. Of the Feast of Dedication, &c.

THE History of Christ's Life is now brought down to the last Half year thereof, for so much and no more was the distance of Time betwixt the Feast of Taber∣nacles (last mentioned) and his last Paschal Feast, whereat he voluntarily died. In this interspace of half a year the Evangelist John (who most exactly (above the other three) keeps the clock of Time going (that we may the better know in what order every story ought to be ranked) and tells us of the Feast of Dedication, wherein Christ was present again at Jerusalem betwixt that Feast of Tabernacles and his last Passover, this he calls the Winter Feast, John 10.22. happening about two Months after the for∣mer Feast, about the middle of our December, in the Winter Solstice, though both the Tabernacle-Feast and the Passover were Instituted by God himself, Exod. 12.3, 4, &c. & Lev. 23.34, &c. yet this Feast of Dedication was Instituted by Judas Maccabeus, 1 Mac. 4.56, 59, &c. & 2 Mac. 10.6, 7, 8. wherein to give God Thanks for the new Purgation of the Temple from the pollutions of Antiochus (that little An∣tichrist) which Feast the Jews kept (with Lamps lighted in their houses for eight days together) until Christ's Time. What hapned before, in, and after this Feast, is next to be remarked.

The 1st Remark concerning its Antecedents is; When Nicodemus had (by urging the Law, and so gaining over the Sadducees, strict observers thereof, to oppose the Pharisees, of both which the Sanhedrim consisted) first divided then dissolved the Plot∣ters in their Consult, as each of them went to their own home, so Christ to the Mount of Olives, John 7.53. & 8.1. that was his ordinary Oratory, Mat. 26.36. Luke 23.39. There he pray'd by Night, and early in the Morning he returns into the Temple to Preach, where the old Sanhedrim Sophisters do again assault him with a Case of Con∣science about the Adulteress taken in the very act, John 8.2, 3, &c. to intangle him, however he answered, either for contemning Authority, they would accuse him to the Romans, or for Destroying Civil Liberty, despising the Law, and for being in∣constant to his own practice (in pardoning penitent Publicans and Harlots) &c. they would accuse him to the People, either of too much severity, or too much popularity, &c Christ in his answer neither absolves nor condemns the Adulteress, leaving the Law of God (the Execution whereof did not now belong to him) in its own force as to cor∣poral punishment, yet doth he both convince the Consciences of those Hypocrites, that accused her, and were guilty of many secret sins, so self condemned, Tit. 3.11. as also to awaken her Conscience to bring her to Repentance, &c. ver. 7, 8, 10, 11. Hereupon he takes occasion to Preach a choice Sermon of his being the Light of the World, v. 12, &c. and that those spies were Slaves and Sons of the Devil, &c. v. 41, 44, &c. For this they stone him, v. 59. but he escaped out of the Temple, and as he passed along impassible now and impenetrable, he meets a Man born blind, this sight was enough to move him to Mercy, he heals him by bidding him go wash in Siloam's pool, (which, as Epiphanius saith, was given of God in a strait Siege for Drink to the City at Isaiah's Prayer) John 9.1, 7, &c. and other unlikely means, v. 14, 15. this inrages the old Cavillers to cast the cured man out of their Synagogue, v. 34. Christ receiv'd him in, v. 36, &c. preacheth another convincing Sermon, v. 39. & John 10.1. that he was the good Shepherd, the Messiah, the Son of God, and the Saviour of the World, &c. from v. 2, to 19. This made them Mad, in saying He had a Devil and was Mad, v. 20. which others did vindicate, v. 21, &c.

The 2d Remark is concerning the Concomitants of this Dedication Feast mentioned in the next verse, John 10.22, 23. [Christ walked in Solomon's Porch] not for Recreation∣sake, but for taking an opportunity of doing good to the multitude met there, and for meeting with the Masters of the Sanhedrim that sat in one side thereof. Here presently the old crew of catchpoles compass him about with their cavils, of being so dark a Doctor in his Parables, &c. that they could not but still doubt whether he were the Christ, v 24. whereas the darkness lay only and all upon their own Understandings, the

Windows whereof they had wilfully shut up, 2 Pet. 3.5. Isa. 6.9, 10. John 8.43. Mat. 13.14, 15. John 12.40. Acts 7.51. & Rom. 11.8. as Christ intimates in his answer to those Ca∣villers, v. 25. [What need plainer words, when you see the plainest works that demon∣strate me the Messiah, were it not for your voluntary blindness,] v. 26. those Catch-poles expected another answer more to their malicious advantage, to wit, had he con∣fess'd himself to be Christ, then would they accuse him of Treason to the Roman Powers that then Ruled over them; or had he denied it, then might they represent him to the People as a Cheat and Impostor, &c. the former they principally aimed at, as appeared after, John 19.12. knowing from Isa. 60.12. & Dan. 7.14. that he who was Christ, must be a King, and such a King as would destroy all other Kings and Kingdoms. yet gave he them such an answer in the Wisdom of God, as those Pick-thanks could pick nothing out of it, save this, that they were the Reprobate Goats of Satan, not the chosen lambs of the Saviour, for which they attempted to stone him, ver. 31. Had not Christ held their hands, though they pretended to be Holy Persecutors, not pelting him for his Pious Works, but for his Blasphemous words, ver. 32, 33. and when Christ vindicates himself from their charge of Blasphemy, v. 34, 35, 36, 37, 38. then, finding themselves not able to answer his Arguments, they turn once more to a course of Violence, wherein (si non argumento Aristotelico, tamen Baculino, &c.) they doubted not but to be too hard for him at club-law, v. 39. and though they now lay down their thoughts of Stoning him as a Blasphemer, because he had so cleared himself thereof, as they could no longer pretend it, yet still they would take him, and carry him to the Sanhedrim, who would lay other crimes to his charge, &c. but he passed through them like a second Samson, (Judg. 16.2, 3.) his own Almighty arm saved him, as before in Luke 4.30. He escaped quietly, freely, and as unseen, giving them again this demonstration that he wanted not Power to deliver himself, which might have convinced his Adversaries had they not been Mad with Malice, and because their madness was incurable, [He went again beyond Jordan,] v. 40, &c. to Bethabara [where John first Baptized] John 1.28, 39. not so much for his own comfort (for there he first heard from Heaven, This is my beloved Son, &c. Mat. 3.16, 17.) as for the Peoples Conversion and Confirmation, who there call'd to mind what John had (some years before) Preached of Jesus, and then they believed, John 10.41, 42. N. B. Note well; Which teacheth, that though the Word of God seems for the present to be Preached in vain, yet in due time (tho long after) it may fructifie, &c. when it is made Prolifical and Generative, by the Spirit of God, &c. a long time after, &c.

The 3d Remark concerns the Consequents, or what followed this Feast, which brings in Mat. 19.1. & Mark 10.1. where Christ's passing beyond Jordan is mentioned in both places, as it is in John 10. and 3. last verses, and in Luke 13.22. where it is said (after his stay some time at Bethabara as above). He passed again through many Cities and Villages teaching, &c. N. B. Note well; As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts (that of the Tabernacles, and that of the Dedication) so Luke supplies their omissions (as they do some of his at other times) with some signal passages both before and after this feast.

First, Luke supplies with some stories before this Feast. As (1.) With that of a Doctor of the Law asking Christ the greatest of Questions [How shall I be saved, &c.] Luke 10.25, to 38. occasion'd (as may be supposed) from his hearing those words [Rejoice that your Names are writ in Heaven.] ver. 20. This Letter-Lawyer knew no∣thing of the Spirit, and would have gone to Heaven by his own good doings. There∣fore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho, and being wounded in his way by Thieves, neither Priest nor Levite pitied him, but a Samaritan (whom the Jews abhorr'd, John 4.9. and 8.43.) had com∣passion and cured him. Herein Christ doth not give a direct answer to his question, say∣ing, [Thou must be saved by Faith in me, &c.] as Rom. 10.9, &c. (then would this Tempter have accused him for being contrary to Moses) but appeals to, and convinces this doating and doing Doctor's Conscience by this Parabolical Discourse, that all his doing the Deeds of the Law would not do, (seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour) and therefore must take sanctuary in the Grace of the Gospel, Rom. 8.3. & 3.20. & 7.7. & 5.18. Gal. 3.21, 22, 23, 24.

This Parable of the Man fallen among Thieves, is Related in its Circumstances, Luke 10. from ver. 25. to ver. 38. Wherein Mark 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Lawyer comes to Tempt Christ, ver. 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses, to prove him an Apostate, he askt [what he must do to be saved?] As the

Jaylor did, Acts 16.30. but not with so good a mind: This is a question that ought to trouble all persons in the World; this Captious Questionist however was no Sad∣ducee; for he here enquires after Eternal Life, which the Sadducees denyed, &c. That young Man came running to Christ, Mar. 10, 17. to move this Question; Oh how rarely do Men run upon this weighty Errand, 'tis said our Lord loved him for so doing, Mar. 10.21. alas how few go so far as he did, yet went he not far enough, he had a good mind to Heaven, he cheapens it, but would not go up to the price of it, he would have been saved by his own good Meanings and Doings, as Mat. 19.20, &c. whereas when we have done all we can, we are but unprofitable Servants, Luke 17. ver. 10. Mark 2. Christ shapes his Answer, ad Idem, to the question, not directly, but by referring the questionists Conscience to the Law of God, which only shewed him his Sin, Rom. 3 10. and 7.7. Gal. 3.10, 21, 22, &c. whereby he might be whipt home to Christ, Gal. 3.24. or at least left inexcusable, Rom. 1.20. Christ shews him that Salva∣vation is not impossible, because the Law cannot give it; but because Man (by the weakness of flesh, Rom. 8 3.) cannot fulfill the Law. ver. 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller, (which did dis∣cover his Hypocrisie) ver. 29. Christ propounds this parable to this purpose, of teach∣ing those great Truths in the general: 1. That the first Adam, (and in him all Man∣kind) fell among Thieves, &c. by his Travelling the wrong way from the Tree of Life, to the forbidden Fruit-Tree; this was as going from Jerusalem to Jericho, from the Holy City to a Cursed Town, &c. 2. In order to Help and Heal this wounded Man, Christ propoundeth a Legal Priest, (which Represented the Moral Law) to him: This Law shews Man what he ought to do, and with the same sight shews him likewise, that he cannot keep the Law to fulfill it, &c. 3. This makes Man look out to the Le∣gal Levite, signifying the Ceremonial Law, for some Sacrifice or Ceremony, to make satisfaction for his falling short so far of fulfilling the Moral Law; but when Man comes to see that the burning of a dead Beast, is but a sorry satisfaction for the Sins of a living Man; and the External washing of the Body, can but signifie very little to the Internal purifying of a soyled Soul: Hereby Man (still finding no Relief or Cure from either the Moral or Ceremonial Law) is turn'd over to that Law which is called Judicial, and which passeth Judgment upon Man, saying, [the Soul that Sinneth shall Dye,] Ezek. 18.4.20, 30 And [Cursed is every one that continues not in all things, &c.] Gal. 3.10. &c. but 4. when all these three Laws (Moral, Ceremonial, and most of all the Judicial) like Jobs three Friends, do prove Physicians of no value, Job 13.4. and miserable Comforters are they All; Job 16.2. then is Man constrained to look forth for a better Helper and Healer, even to that [Jehovah, Rophekah, Hebr.] that all healing Jehovah, Exod. 15.26. Ps. 103.3. even for that sweet Jesus, who healed all sick Persons that came to him, taking upon himself our Infirmities, and bearing our Sicknesses, Mat. 8.16, 17, &c. and who is called here the Compassionate Sama∣ritan, doing all the Offices of a Friendly, as well as of a skilful Physitian for this wounded Man, from ver. 33. to 36. Christs Name was Jesus a Saviour, for saving us from our Sins, Mat. 1.21. and there is no other Name by which we can be saved: Act. 4.12. It was not Moses or the Law, but it was Jesus or Joshua that brought Israel into the Land of Promise, &c.

Now more particularly in the whole Parable, there is a prospect of two principal parts, First Mans Malady, and Secondly Mans Remedy; first upon the Malady, this is Threefold.

The 1st Remark is; This Mans wandering the wrong way, departing from the Holy City Jerusalem, which Hebrew Name [Jereu Shalom] signifies, they shall see Peace, and Shimet found it a place of Peace, while he continued in it; 1 Kin. 2.36, 41, 42, 46, &c. and so did this certain Man in the Parable, the Thieves did not dare to Assault him, while he staid in this Mountain of Rocks, amongst which it was built, Josh. 18.28. and 2 Sam. 5. ver. 6, 7, 8, 9. it was a strong City of Refuge, yea, glorious things are spoken of it, Ps. 87.3. It's Walls were called Salvation, and its Gates Praise, Isa. 60.18. God loved to look upon it, Isa. 49.16. and he delighted to dwell in it, Ps. 132.13, 14, &c. The Old Jerusalem was the more Famous, for being a Type of the New Jeru∣salem, which hath a most Glorious and Graphical Description of all its parts, Rev. 21. per totum: Oh how foolish was this certain Man, to turn his back upon such a Blessed place, the Terminus a quo, from whence he went, but more especially considering the Terminus ad quem, the Cursed place that he turned his face toward, which was Jericho, signi∣fying the Moon, Hebr. that is placed under the feet of the Church of Christ, Rev. 12.1. and it was Cursed by Joshua, Joshua 6.17. as a kind of first Fruits of that cursed Coun∣try,

Dedicated to Divine Justice, Levit. 27.28. Though Hiel presumed to Redeem this place so devoted to Gods Curse, and to Rebuild it, 1 Kin. 16.34. yet did he pay most dearly for so doing, inasmuch as be lost his living House, namely his Children, while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground, N.B. Note well, tis said of Christ, that he sets his face as one going to Jerusalem, Luk. 9.53. Sure I am it should so be said also of every True Christian, whose Heart as well as Face, must be toward Sion, for the way to Sion is writ in their Hearts, Ps. 84.5. but wo to such as wander the wrong way from Sion to Babylon, from places of Gods Wor∣ship, to a Land of Darkness: 1. Remember Dinah, who was Defloured by her gadding abroad from her good Fathers Tent, Gen. 24 2, 23. 2. Remember Naomai, who left the Land of Promise, and went to Sojourn in the Land af Moab, yet was she so wise, as to Return again in due time; and upon her Return, gives this Account of her self, what she had got by her wandring the wrong way, she saith, [call me no more Naomi (which signifies Delightful) but call me Marah (which signi∣fies bitter) for my God the Almighty, hath dealt bitterly with me, I went out full, but am returned empty, &c. Ruth 1.20, 21. 3. Remember Shines, who judged the Kings command good in confining his Abode in Jerusalem (a place too good for so bad a Man) and he kept the Kings Command for three full years, yet after this, he breaks the bridle, runs over to the Uncircumcised, whereby he lost his Life by the hand of Justice, and his own Heart was privy how justly he suffered, 1 Kin. 2.38, 39. to the end: 4. Remember Samson, what a Turmoiled and Toilsom Life he led by his Leaving Canaan, and his Conversing so much among the Cursed Philistines. (Lastly,) Re∣member the Prodigal, who by leaving his Fathers House, made himself more misera∣ble than the very Hoggs that he kept; therefore little Children abide in Christ, and continue ye in the love of Christ, 1 John 2.28. and John 15.9.

The Second Malady of this Man [Remark the 2d] is; His falling among Thieves, ver. 30. Hence Great Grotins's Gloss is, that this Portion of Scripture, is a true Histo∣ry of a matter of Fact, that happened in that time and place; because the Road-way betwixt Jericho and Jerusalem, was notoriously infested with Robbers, as our High ways near London are too well known to be, and as Savoy (or Salvoy) was of old called Malvoy, which signifies an Evil way; because High-way-men abounded there, so that no Travellers could have any safe passage to any place; but when those Robbers were routed out, then was it named Savoy, (or Salvoy) which signifies a safe way: But waving this singular Sentiment of Grotius Literal Sense, let us follow the concurrent Opinion of both Antient and Modern Authors, who make it a Parable.

N.B. Note well, 1. This certain man is either the Original Sinner, the first Adam, or the Actual, Habitual, or Unconverted Sinner, to wit, All Mankind descended from Adam, or the Backsliding Sinner, &c.

N.B. Note well, 2. The Thieves that all these three sorts of sinners did fall among, were Satan, Sin and Death, the two first are the founders of Evil, and the last is the finisher of it; Satan and sin are the Efficient cause of all Evil, and Death is the final effect of Evil, Rom. 5, 12. and Satan is a most dangerous Thief, as he hath got the up∣per ground of man for he is the Prince of the Air, Eph. 2.2. which is about the Earth where man walks; and sin is no less dangerous a Thief; for the Iniquity of mans beels do compass him about, Ps. 49.5. and so, if left to himself, he is ever in danger to have his Heels tripped up thereby; and Lastly, Death comes oft as a Thief in the Night upon Man, 1 Thes. 5.2. 2 Pet. 3.10. Revel. 16.15. and 3.3. &c.

N.B. Note Well, 3. The Original Sinner Adam fell among these Thieves, when he minded more Satans promise, and Eves proffer of the forbidden Fruit, than he did of Gods Praecept against it, his Hearkening and Hankering after Honour of the De∣vils giving, made him walk the wrong way from the Tree of Lifs, to the Tree of Know∣ledge of Good and Evil: This made him to sin, that greatest of sins, Reckoned to be next unto that unpardonable sin, the sin against the Holy Ghost, seeing it was a sin against so much Light, Life, Love, and liberty, such as never any Mortal Man had: His sin was not the Rebellion of a poor peasant upon the Dunghill; but of the highest Fa∣vourite in the Court, even in Paradise it self: Hereupon Bernard descants, [Si hoc Adamo Contigisse•• in paradiso quid nobis in seerquilinio.] If Adam fell among Thieves in Paradise it self. Oh what falls may befall us that are cast upon the Dunghil of this evil World; Satan made Adam sin, and his sin brought forth Death, the Fruit of his fall from Obedience and Innocency, &c.

N.B. Note well. 4. The Habitual and Unconverted sinner, drives the trade of sin, and the chiefest place of his Trading is Jericho, Satan leads him Captive at his Will, 2 Tim. 2.26. and such must needs goe (yea run) the wrong way whom the Devil

drives: Such as are not only sold under sin (as we all are by Adam) Rom. 7.14. but they sell themselves to sin with Ahab, 1 Kin. 21.20. who being past feeling, give themselves over to work all kind of wickedness with greediness, Eph. 4.19. Micah. 7.3. the Carnal mind is Enmity against God; for it is not subject to the Law of God, nor indeed can be, Rom. 8.7. to dwell in Jerusalem where God is Worshipped, is a burden to such a mind, as saith, [what is the Almighty, that we should serve him, and what profit should me have if we pray unto him?] Job 21.15. yea, it would be burden∣som to an unregenerate person, to dwell in that Jerusalem which is above, where there is nothing but praising the most Holy God, by the glorified Saints, and by the Glorious Angels, such would wish themselves out again, &c. disliking both their Work, and their Company, &c.

N. B. Note Well, 5. The Backsliding Sinner, may more especially be said to Travel from Jerusalem, where he seems to Sojourn for a while in a bare profession, and then backslides to Jericho, from whence by common Grace, he seemed to be Rescued and Redeemed; such a one falls among Thieves indeed, for some unmortified Lust lies lur∣king in his Heart, which being ripened by Satans warm Suggestions, becomes like the worm at the heart of an Apple, which makes it drop down from the Tree of Professi∣on, into the dirt and puddle of Profaneness.

Thus it is said of such, That after they have escaped the pollutions of the World, by the Knowledg of Jesus Christ, they are again entangled therein, and overcome, their latter End is worse than their Beginning; for it had been better for them, not to have known the way of Righteousness, than after they have known it, to turn from the Holy Commandment de∣livered to them; but it is happened to them according to the true Proverb, the Dog is turned to his own Vomit again, and the Sow that was washed, to her wallowing in the Mire? 2 Pet. 2.20, 21, 22, or as the Phrase is here, they are gone back from Jerusalem down to Je∣richo, whereby they put a gross disgrace upon Christ's Plentiful House-Keeping Ps. 65.4. as if they had not found that Satisfaction which they looked for in that Holy City Jerusalem, and as if Cursed Jericho could convey to them far better Content: Such as these do make that grand Thief Satan, to Rejoice over our Blessed Saviour, when the Devils Toyes take with them, more than Christs precious promises do, just as the Harlot Lais did Rejoyce over famous Socrates; because she could coy away, and gain over some of the Philosophers Followers from him to her; but he with all his Philosophy, could not conquer any one of her Gallants, to come and follow him: Alas all such Backsliders, God will surely fill with the Evil of their own ways, Prov. 14.14. as they have loved to depart, so they shall have enough of it, when Christ saith to them, [Depart from me ye Cursed, &c.] Math. 7.22, 23. & 25.41. It is observed that such as have been with Christ in his Banquetting-House, Cant. 2.4, 5. and have tasted the Sweetness of the good word of God, when such fall away, tis next to an Impossibi∣lity, to Renew them again unto Repentance. Hebr. 6.5, 6. There remaineth no more Sacri∣fice for such wilfull Sinners, &c. Hebr. 10.26, 27, 28, 29, 30, 31. and this is Gods Ven∣geance on them oftentimes, that the great Thief the Tempter is let loose upon them, who causeth them to begin first in Apostacy, to proceed forward in persecution, and at last to end in Blasphemy, all which is a Righteous Recompence for their forget∣ting and forsaking their former Enjoyments.

The 3. Malady of this certain Man, Remark the 3d. The Damage that he Sustain∣ed by his wandring the wrong way, and by his falling among Thieves, his Damage was Threefold, First he was stopped in his way, Secondly he was stripped of his Clothes, and Thirdly, he was striped with so many sore Stripes, as thereby he was left half Dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sig. he must Perish, if not seasonably Suc∣coured, vers. 30. This Threefold Malady, befalls all the Theefold Sinners aforesaid.

N.B. Note well. 1. The first sinner Adam, was stopped in his Progress of his State of Innocency, that grand Thief Satan disguised himself to Adam, as he did after to Saul, when he wrapped himself up in Samuels Mantle, 1 Sam. 28.14. &c. and thus the Tempting Thief Disguised himself to the Second Adam, our Blessed Redeemer, unto whom Satan came first in the Form of a loving Friend, that would help him to Bread, when he was very Hungry, Mat. 4. ver. 3. and when he was foyled in this his first Assault, then he Transforms himself into the Form of a Grave Divine, taking upon him to direct Our Dear Lord, by quoting of Scripture for his Director, how he might give an undeniable Specimen of his Deity, that he was the Son of God in Truth, if he cast himself down from the Temple Pinacle, and be Saved from Harm by the help of an Angel; then all the World, and the Devil himself would believe on him: This was Satans-Subtil Sophistry to Seduce the first Adam in his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] cast thy self down out of the Garden of Eden, thy pompous Paradise, the place of Hap∣piness;

so the same Sophistical Logick he useth against the Second Adam, that he might cast himself down from the Top of the Temple, which was called the place of Holiness, Mat. 4.6. and when the Tempter was taken Tardy and Defeated in his second Temp∣tation also, he then puts upon himself Royal Robes (being restless and yet unwilling to give over the conflict) and comes to Christ like a Mighty Monarch; not to Petition only, but to Promise also, yea such things he promised as were seemingly splendid, and exceedingly desirable to Flesh and Sense, even the glittering Glories of all the World, Mat. 4.8, 9. We are told that this World (which Satan offered to our Sa∣viour) is made up of the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life, 1 John 2.16. As the First Adam was tempted with all these three Tempting Tools, &c. As 1st, With Lust of the Flesh, a Carnal Appetite to Forbidden Fruit. And 2d, With Lust of the Eyes. The Forbidden Fruit was a most lovely Object to look upon, hereby the subtle Servant made Adam's Eyes as a Burning Glass, to set his Heart on Fire after it. Yea, and 3d, With the Pride of Life, in Satan's suggesting to him, that his eating it would make him Wise as God himself, Gen. 3.5, 6. So the second Adam was Tempted with the same three tools. As 1st, With an Appetite after Bread of the Devil's procuring. 2d, With beholding a Guard of Angels on each hand of him, to secure him in his Fall. And 3d, With Pride in offering to make him the great Monarch of the whole World, whereas what Satan shewed our Saviour was but a mere shew and shadow, a mere Map and Resemblance of the World, the Pomp whereof is express'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a mere Fancy, Acts 25.23. tho' this cunning Thief could conquer and stop the first Adam, yet could not do either to the second Adam, but he was conquer'd by him, who with an Apage commands him out of his presence, ver. 10.

N.B. Note well 2. Tho' those Thieves [Sin and Satan] could neither Stop nor Strip the Second Adam, yet they did not only dismount the First Adam from his Primitive In∣nocency, which should have sustain'd him, but also strip'd him of that Robe of Righ∣teousness which should have array'd him, and of that Majesty and Glory wherewith he was Created and Crowned, Psalm 8.5, 6, Having Dominion over all Creatures, ver. 7, 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State, it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner.

N.B. Notewell; 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner, but they striped him so sorely and wounded him so deeply, as to leave him half dead, that is, they spoiled him of his Immortality, of his [posse non cadere] possibility of not falling, wherein he was Created, and reduced him into a mortal state [In the day thou▪ eatest of the forbidden fruit, thou shalt surely die,] Gen. 2.17. to wit, thou shalt be a mortal, for by this one man's sin, Death entred into the World, (as well as Sin) and Death hath Reigned from Adam unto this Day, Rom. 5. 12, 14. & Heb. 9.27. yet in this sense those Thieves left him but half dead, not only, because tho' his Immortality seized upon his External body, yet his Internal Soul re∣mained Immortal, but also, because he recovered his Fall by Believing in that Promise of the Woman's Seed, Gen. 3.15. as is made more manifest in my first volume of the Life and Death of Adam, however all the Posterity of Adam are doomed in the Scripture of Truth, not only half dead, but wholly dead, even stark dead in Sin, Eph. 2.1, 2, 3, 4, 5.

Inferences from hence, are, First, Sinners are great losers, such as Travel from Je∣rusalem to Jericho, from the Blessing to the Curse, do forsake their own mercies with Jonah, Jon. 2.8. while they follow lying vanities, such may meet with a Tempest, a Whale, as he did, yea and an Hell it self. Jonah cried out of the Belly of Hell, and the Lord heard him, Jon. 2.2. but God will not hear Impenitent ones that howl in Hell.

Secondly, If Sin be such a notorious Thief that both Robs God of his Honour, and Man of God's Favour, yea it Robb'd the Angels that Fell as well as Adam, and still Robs us of our Spiritual Graces, the Money that should maintain us in our Passage to Heaven, as well as of many Temporal Blessings while we live upon Earth, as of our Health, Wealth, &c. which we forfeit by our Sin, &c.

Then Thirdly, Make a most strict search for this Thief, let not thy Heart be as an Hostess to entertain it, nor thy Senses be as Doors to let it enter, nor thy Affections as Handmaids to attend it. Soul, thou not art won over to Jericho, until thy Heart and Affections be won thither, but if thy Face be to Jerusalem, Luke 9.53. then God's Angels and a Pillar of Glory shall both Protect and Direct thee. Be sure to secure this Thief, &c. If thou cry out, thou shalt not Dye, Deut. 22.27. as the betrothed Damosel.

Therefore when thou seest the Thief a coming to thee, be sure thou consent not to his coming as he did, Psalm 50.18. but shut thy Door against him, and hold him fast as Elisha did against the murdering Messenger, 2 Kin. 6.32. If thou open thy door to him, thou art then a Partner with the Thief, and so an hater of thy own Soul, Prov. 29.24. when the Door is left carelesly open, then the Thief cometh in, Hos. 7.1. and He cometh not, but for to Steal, Kill and Destroy, John 10.10. that is the Thiefs Errand, and tho' he be blame-worthy for doing so badly, yet whom must we blame for leaving open the Door? We are commanded to shut our Chamber Door, and hide our Selves till the Indignation be past, Isa. 26.20. but when this good Shepherd, this compassionate Samaritan comes and knocks, Rev. 3.20. with the Hammer of his Word, and with the hand of his Spirit, we must open to him immediately, Luke 12.36. Now come we to the Remedy against this manifold Malady aforenamed.

The Remedy is threefold, as the Malady was, but the former two are Remedies Ima∣ginary only, but no real Remedies, ver. 31, 32. as first,

Remark 1st. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 31.] which is read [by Chance] but it may be bet∣ter read [by Providence,] for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Greek word signifies the Lord, who orders all casualities by his over-ruling Providence, 'tis the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune, whereas Man's way is not in himself, &c. Jer. 10.23. and God tells Moses, [Pharaoh will go next Morning to the River side] Exod. 7.15. and thus Nebuthadnezzar standing with his Army at the head of two ways, unre∣solved whether to March against Ammon or against Jerusalem, he there cast Lots, and the Lord disposed them, Prov. 16.33. so as to March against the Latter, Ezek. 21.20, 21, 22. what is contingent to Man, is necessary to God. Homer could say, All things are Chained to Jove's Chair-foot, sure I am, they are so to the Hand of the true Jehovah, so this Greek word, ver. 31. excludes the purpose of Man, but not at all the Counsel of God, &c.

Remark 2d, [A certain Priest came down that way, and when he saw him, he passed by on the other side,] N.B. Note well. This is not writ to vilifie all Priests, for Christ himself was a Priest after the Order of Melchisedeck. Heb. 7.11, 15, 17. but it was to shew, that Christ (being the end of that legal Priesthood) was now become more compassionate to his Neighbour (Man) in a new Evangelical way: Tho' Priests under the Law were ordained to shew compassion. Heb. 5.2▪ 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings, and with gifts of Compassion, Jude ver. 22. and with whom he was to abide to the World's end, Mat, 28.20.

Remark 3d, This Priest had an opportunity to shew Mercy unto this half Dead Man, (whom therefore Christ calls his Neighbour) but he had no Bowels of compassion to∣wards him, tho' he had this opportunity. 'Tis said here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he passed by on the other side, he stood at a distance opposite to him, as the Greek word signifies; possibly he might plead, 1st, I am in great hast in my Journey, and cannot stay here; 2d, I am afraid of the like harm by those Thieves my self. Or 3d, Above all, I may not touch a Dead Carcase, for that is pollution by the Law. Thus this Priest, wanting a pittying Heart, might cover his neglect with such slender excuses of Fear and Horror, &c. even the Light and Law of Nature (one would think) should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances; or had he been in Christ's School, he would have learned that lesson [that shewing mercy to those in misery is a far more necessary and hasty work, than any sacrifice he had to offer up,] Mat. 9.13. Man (especially in misery) stands in more need of mercy, than God doth at any time of Sacrifice, &c.

Remark 4th; The Mystery that lyes vailed here under the History of this Priest, when unvailed, is, the Insufficiency of Legal Righteousness for Man's Salvation. There be some indeed that give this Mystical sense of the Priest here to be meant Angels, who saw man fallen among Thieves, and both strip'd, and wounded by them, under guilt of Death, &c. but these Angels passed by and could not cure or comfort him, &c. but the best Interpretation of this Priest is Moral Righteousness, this carries a cor∣respondency to the Sacrifices and Services of the Legal Priesthood, which verily was disannulled because of the weakness and unprofitableness thereof, &c. Heb. 7.18, 19.

Enquiry the First, What is this Moral or (as it may be call'd) Natural Righteous∣ness?

Answer 1st, 'Tis a Righteousness of Natures best Edition in the fallen estate, there be degrees of Nature as well as of Grace, some Natures are better than others, even

a Child is known by his Doings, whether his Work be pure, and whether it be Right, Prov. 20.11. As a good Disposition in some, is seen to Order and Refine depraved Nature, especi∣ally if attended with a strict Education, and Exemplary good Actions, &c. so the con∣trary to all these (we see) do strangely disorder and corrupt it: There is a Refining of Nature by Moral Vertue, where there is nothing found of Spiritual Grace: We read of an House that was Swept of Moral Vices, and Garnished with Moral Vertues, yet is it still Empty of Christ, whereupon the Unclean Spirit, returns after seeming Dis∣possession, and Repossesseth it again, &c. Math. 12.43, 44, 45. so may it be with a Moralized or a Civilized Heart, the last state of such a Man, may be made worse than his first.

Answer, 2. This Moral Righteousness, is a supposed compleat Conformity, and sa∣tisfaction to the Law of Mos••s; a Righteousness wholely within us, and from our selves, as that of the Scribes and Pharisees, Math. 5.20, &c. whereas the true Evan∣gelical Righteousness is a Real Conformity to the New Covenant, even that of Grace, and not of Works; this is both without us in the Grace of Justification, and also within us, in the grace of Sanctification; for Moses and the Messias met together as very good Friends upon Mount Tabor, Math. 17.3. and thus they both agree well enough in a truly graci∣ous Heart: The grand Evil and Folly is, that Man seeks for a Righteousness altogether within, and from himself, which Paul durst not do (as he had done in his Pharisaism) but calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Scraps cast to Dogs. All but Dross, but Dung, in comparison of Christs Righteousness, Phil. 3, 4, 5, 6, 7, 8, 9.

Enquiry the Second, what is the Original of this Moral Righteousness?

Answer. The Foundation from whence it flows, is from the remaining Sheards of Gods Image in Man, which is only defaced, but is not quite destroyed by Adams Fall, as the Tables of the Testimony which Moses held in his hand, and which were the Work of God, and the Writing was the Writing of God, Exod. 32.15, 16. yet Mo∣ses, when he saw the Golden Calf; his anger waxed hot, and he threw the Tables out of his Hands, and brake them beneath the Mount, ver. 19. Notwithstanding the broken pieces thereof still remained: Even so it may be said (yet in a quite differing Manner) when Adam saw the forbidden Fruit pleasant to the Eyes, and desirable to make him Wise, Gen. 3.6. Then he did cast down (as it may be said) that Image of God (stamped upon him at his Creation) and broke it in pieces beneath the Mount of his primitive Innocency. After which fall, he begat a Son in his own Image, and not in the Image of God, Gen. 5.3. yet some Sheards of the first broken Image, still remain in all his Off spring, which is called Synteresis, (signifying a Remnant Reserved) or a Natural Conscience, call'd by the Apostle [the Light and Law of Nature written in Mens Hearts, which serves to leave them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without excuse, Rom. 1.20. and 2.14, 15. and which is all one and the same with the Moral Law (that was added because of Transgression, Gal. 3.19.) for by the light whereof, the Sin of Murther was known to Cain, Gen. 4. and hereby o∣ther sins as Adultery, Gen. 20. Fornication, Gen. 34. and 38. and Theft, Gen. 44.8. were known to be Hainous sins, long before the Law of God (written in Tables of Stone) were given by Moses unto Israel in the Wilderness: So that this Law of Na∣ture, was light enough to inform Man what was Good, and what was Evil; and what Man had last by Adams Fall, as the Prodigal, when he came to himself, Luke 15.17. became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House: There is indeed both a Theorick and a Practick Knowledge of God and good Manners. This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World; John 1.9. yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature; therefore Man stands in need of a wall, as well as of an Hedge, Hos. 2.6. to Restrain him from Evil; nor indeed is Restraining grace sufficient, (which that pagan King Abimelech was blest with, Gen. 20.6.) but there must be Renewing Grace also, Eph. 4.23. there must be (accor∣ding to the tenure of the New Covenant) a Supernatural Work of Light, Life and Love [I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they shall be my People,] saith the Lord, Jer. 31.32, 33. This plainly imports the Insufficiency of the unrenewed Estate, wherein the best Bank that can be made against sin, is so low and weak, that it is easily overflowed, or broken down by the strong Torrent of Corrupt Natural Affections: As the Light of Nature (which is called the Candle of the Lord, Prov. 20.27.) burns but darkly and dimly in the fallen Estate, so that it cannot Discover the guilt of Adams sin, committed almost 6000. years agoe, nor that Original Pollution descended upon all Mankind thereby, nor can it discern that great Damning sin of unbelief, John 3.18, 36. which binds the guilt of

all other sins upon a sinners Conscience, &c. so the Law of Nature is so weak, and of such little force, that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty; so the Soul, under its Conduct and Influence only, is like a running Bowl, that is cast by a weak hand, it falls short of the Jack, such falls short both of Gods Glory, and of their own Duty, Rom. 3.23. and cannot be prompted by any gracious end, see∣ing their works are not wrought in God, John 3.21. neither from any good principle, nor for any good end, &c.

Enquiry the 3. How comes it to pass that this Mystical Priest Moral Righteousness, proves such a sorry Saviour, to this half-dead Man?

Answer, For three Reasons; the first is, because Gods Commandments are exceeding Broad, Ps. 119.96. But Mans Obedience (to them) is exceeding Narrow, so it becomes a Covering too Narrow to wrap up the whole nakedness of Man, (who was stripped stark naked by the Thieves that he fell among at the forbidden Fruit-Tree,) Isa. 28.20. Moral Righteousness, is no better than those Aprons made of Fig-Leaves sowed toge∣ther, Gen. 3.7. which were so thin, that they might easily be seen through, especial∣ly by an All seeing Eye, and they were so narrow, as to cover only the fore-part, and the lower part of the Belly, whereas Evangelical Righteousness is like those Coats of Skins, which the Lord himself made for them, Gen. 3.21. which covered both the Back and the Belly, yea, the whole Body, from Top to Toe: Alas, Gods Law requires univer∣sal Obedience for Man, whom it curseth, if it find him naked in any part of his Obe∣dience, Cvrsed is every one that continueth not in all things, Gal. 3.10. and he that breaks one Commandment, is guilty of all. Jam. 2.8, 9, 10. A Tenant paying one half years Rent, cannot satisfie his Landlord for his failure of many half years Rents both before and af∣ter: Alas, in stead of an universal Obedience wherewith Gods Justice should be fully sa∣tisfied, God finds in Man an Ʋniversal Leprosie, that is, a plague of fretting Leprosy of sin from Head to Foot, Levit. 13.9, 10, &c. From the Crown of the Head, to the Soles of the Feet, there is nothing but Wounds and Bruises, and putrified Sores, Isa. 1.6. Oh happy is the Man that hath all his Leprosie of sin come forth, so as to turn white by Repentance, Levit. 13.13. no raw flesh appearing again, ver. 14. nor spreading any more, ver. 34. the Law pronounceth them clean, &c. Our Lord Exemplifies this Truth in the proud Pharisee, and in the Penitent Publican: The Pharisee saw himself sound in his own Senti∣ments, and was not sensible of one Scab upon him, but comes off with his [God I thank thee, I am not as other Men, &c.] Luke 18.11, 12. whereas the poor Publican had all his Leprosy come kindly forth in his candid Confession, crying, [God be merciful to me a Sinner,] ver. 13. he acknowledged himself all over Scabby: This latter Christ, (the great High Priest, Hebr. 3.1.) doth pronounce him cleaner, and more justified than the former, ver. 14. It may be said to such a proud Boaster (as this Pharisee was) come and see, [canst thou shew us thy large Lands (thou boasts of) in this fair Map, or canst thou shew thy Righteousness (thou cries up so) in a clear Scripture Looking∣glass?] Such Souls come to God, as profane Esau did to Isaac his Father, he presumed that he had earned the Blessing by his pains in Hunting Venison, and Cooking Sa∣voury Meat for his Father's Palate; but his Father answered, [who art thou] Gen. 27.31, 32. No better Answer doth our Heavenly Father give to those proud Souls, who presumptuously come to him, and challenge Gods favour which they have Merited by their Works, &c. whereas it was Humble Jacob that got the Blessing in the Garments of the Elder Brother, Gen. 27.15, 28. and so must we do in the Robe of Christ our Elder Brother also.

The Second Reason of the Deficiency of Moral Righteousness is; if Man may be Justified and Saved by the Moral Law, then our Lord Christ dyed in Vain, and the shedding of his Blood was a Superfluous Act, God might have kept his Son in his Bo∣som still, and not have sent him down as a Sacrifice to Ransom the World.

To this purpose doth the Great Apostle Argue, that by the Deeds of the Law, there shall no flesh be justified in the sight of God, Rom. 3.20. and the Righteousness of God with∣out the Law, is manisested, ver. 21. and we are Justified by Faith, without the Deeds of the Law, ver. 28. and we are dead to the Law, Rom. 7.4. and delivered from the Law, ver. 6. and he blames the Jews, for seeking a Righteousness by the Works of the Law, Rom. 9.32. and 10.4, 5. and he tells the Galatians, that a Man cannot be justifi∣ed by the Works of the Law, but by the Faith of Jesus Christ, &c. Gal. 2.16. and if Righ∣teousness come by the Law, then Christ is dead in vain, ver. 21. and all Preaching, and all Believing is vain, 1 Cor. 15.2, 14. There is no way to be Saved, but by Christ, for he is both the way to Heaven, Joh. 14.6. and the Door into Heaven, Joh. 10.9. beside him there is no Saviour, Isa. 43.11, and Joshua hanged up that King, who dared to be

called Adonizedek, which signifies the Lord of Righteousness, Josh. 10.3, 26. he was first trampled upon, and trode under foot, ver. 24. and after this he was hanged up by the head, for presuming to take that high Title to himself, which belongeth to Christ alone, whose Name is [the Lord our Righteousness,] Jerem. 23.6. there is no Man can be cal∣led the Lord of Righteousness, but our Redeemer only. Hereupon, (as History tells us) Augustus Caesar gave up the Title of [Dominus orbis Terrarum,] the Lord of the World, when our Lord Christ was born: That Woman the Church, Revel. 12.1. is said to be clothed with the Sun only, even that Sun of Righteousness, as Christ is called, Mal. 4.2. and not with any Righteousness of the Law: the fall of Adam like the Golden Calf Idolatry, Exod. 32.25. left all Mankind naked; and thus the Thieves in this Parable, left this half dead Man naked, when the Compassionate Samaritan found him here; and the Compassionate Father cryed in another Parable [bring forth the best Robe,] Luke 15.22. to cover the Ragged back of his Repenting and Returning Prodi∣gal Son: A full Christ, and a naked Creature agree best together, therefore are we commanded to put off the Old Man, Eph. 4.22. Those filthy Rags also of our own Righte∣ousness (as well as of our own Ʋnrighteousness,) Isa. 64 6. and to put on the New Man, Eph. 4.24. even the Lord Jesus Christ we are bid to put on as a Garment, Rom. 13.14. thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity, and gave him change of Raiment upon his return from Babylon, Zech. 3.3, 4. we should come to our Joshua or Jesus, as the Gibeonites did to the Old Joshua, in old ragged Raiment, Josh. 9.5. that he may cloath us with his Robe of Righteousness: If any Man think to War against the Justice of God, with ten Thousand supposed good Works, Gods Justice will War against that Man with twenty Thousand really bad Works, and overcome him: Whoever dare come riding to Christ upon the Dro∣medary of good Works, Christ will say to such [I know ye not, depart from me, ye Workers of Iniquity] Math. 7.23. and so be sent empty away: 'Tis best coming to Christ as Abigail to David, saying, [Let thy Hand-maid be a Servant to wash the Feet of thy Ser∣vants,] this is more meet, than to be made thy Queen, 1 Sam. 25.41. or as Me∣phibosheth said to him [Will my Lord look upon such a dead Dog as I am?] 2 Sam. 9.8.

The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation, is; because as Mans first sinning lay beyond him, and without him in Adam, so Man's full satisfying of Gods Justice (for his sinning) lies beyond and without him in Christ: The first Adam brought all Mankind into Captivity to sin, to misery, and to Death it self, as he was the publick Person and Representative of the whole Race, just as a Parliament Man represents his whole Country, for which he acts in the grand Coun∣sel of the Nation, and so whatever he doth, is looked upon as done by them all: Thus also the Scripture speaketh [as by one Man, sin entred into the World, and Death by sin, and so Death passed upon all Men, because all have sinned, to wit, in Adam,] Rom. 5.12. Therefore no Man, no not the most Refined Moral Man, can become his own Redeemer out of this Captivity: This is the Work appointed by God for the second Adam, whom Jacob calls his Redeeming Angel, Gen. 48.16. the Lord Jesus is the other publick Person, who Represents likewise all that are chosen in him, and delivers them from Wrath to come, 1 Thess. 1.10. and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons (the two Adams) together, shewing at large, how the whole Malady of Mankind came by the first Adam, and the whole Remedy came by the Second, Rom. 5.14. to the end: And again the same Apostle argueth to the same purpose, saying, [Since by man came Death, by man came also the Resurrection of the Dead: For as in Adam all Dye, even so in Christ, all (that are united to him, and found in him, Phil. 3.9.) shall be made alive,] 1 Cor. 15.21, 22. Thus it plainly appeareth by these, and many more Scriptures (too long to relate) that our Blessed Mediator, is the only Redeemer of Mankind, and that it is impossible for the best of Men to redeem themselves, &c. Many more Arguments and Reasons might be added to Demonstrate this great Truth, which I shall only name.

As Fourthly, The great Doctrine of Repentance, ought to be Preached unto all Men, both to those that are merely Moral, though attained to the highest Degree of Philo∣sophical Morality, (such as sundry Pagans, Cato, Seneca, Plato, &c. did shine with∣in the Eyes of the World,) as well as to those who are notoriously defective in their Morals, and are exceeding gross in their ways of Immorality: Now these latter are ea∣silyer convinced and reduced to Repentance, than the former, having no Reed of his own Righteousness to lean upon: I have in my Ministry, found it hard work to un∣bottom a mere Moralist, &c.

And it may be added Fifthly, That our Lord hath commanded every Man to pray [Forgive us our Sins,] Luke 11.4. which are call'd our Debts unto Divine Justice, Mat. 6.9, 12. now seeing All men have sinned, both Jew and Gentile, Rom. 3.9, 23 There is no man that sinneth not, 1 Kin. 8.46. no not the most Moral man in the World, If any say so, they deceive themselves, and the truth is not in them, &c. 1. John 1.8, 9, 10. Who can say? I have made my heart clean, I am pure from my sin, Prov. 20.9. some in∣deed (as the Pharisee, Luke 18.11. and the Young Man, Mat. 19.20.) may say so proudly, but there is none that can-say so truly, save the sinless Son of God, John 8.46. which of you convinceth me of sin, Pilate his Judge saith [I find in him no fault at all,] John 18.38. he was like Man in all things? sin only excepted, Hebr. 4.15. 1 Pet. 2.22. Where is boasting then? Rom. 3.27. seeing all Men are sinners, and have need of a Sa∣viour to purchase a Pardon for their sins: No Moral Righteousness can save fallen Man∣kind, &c. N. B. Note well, This is an Observation worthy of all Acceptation, that all the Holy Prophets of the Lord, yea, and the Holy Lord himself were slain by the Jews (who made their boast of the Law, Rom. 2.23.) chiefly, because they all unanimous∣ly taught, that Mans Salvation must be looked for by the free grace of God in Christ, and not by the Law of Works, &c.

Thus having done with the Priest in the Parable, the Second Physician of no value was the Levite, Luke 10.32. where it is said, [he passed by this sad Object also,] what is meant by this Levite, there be various glosses as well as upon the Priest here: omit∣ting all others, I mention but that one, which interprets this Priest to be Angels, and this Levite to be Men, and though both Angels and Men behold this Miserable Man dis∣mounted, stripped and wounded, &c. yet neither of the two, hath either Will or Pow∣er to help him, &c. but the soundest Sense, in my Sentiments, is that of Formal Holi∣ness, which carries a Correspondency to the Ceremonies of the Levitical Law, and which cannot save a Soul out of the State of Sin:

Enquiry the Frst, what is this Formal Holiness signified by the Levite?

Answer, 'Tis an outward profession of Religion, without the inward power thereof: Such a formal professor this Levite seems to be, who was more for the Cerenony, than for the Substance of Religion: Possibly he as well as the Priest, might fear Legal Polluti∣on, for the Ceremonial Law forbad such to touch the Dead, Levit. 11.8. & Deut. 14.8. not only the Dead Carcase of unclean Creatures; but also the Dead Body of a Man slain in the Field, (as he might suppose this Man to be) Numb. 19.16. but the Legal strict∣ness and niceness of this Levite was an Iniquity, for the Man was but half Dead, there∣fore to shew Mercy in saving the Life of the Man, was his Indispensable Duty by Gods Law, [Love thy Neighbour as thy self, in doing all Offices of Love for him in Dis∣tress,] Isa 58 6, 7. whereas he was one that David complaining of, such (Fail Friends) as standing aloof, and afar off, in stead of helping, &c. Ps. 38.11.

Enquiry the Second, How may this Formal Levite (who hath only the Form, and not the Power, 2 Tim. 3.5.) be discovered?

Answer, By these few following Characters, as 1 he is one that is more zealous for the Ceremony, than for the Substance of Gods Law, whereas Ceremonial Duties should always give place to those that are Substantially Moral, as before in this Case; alas this Levite was too Circumstantial in main Substantials, and he was too Substantial in mere circumstantials: 2. He is one that can rest in any Form of Prayer, not finding it too narrow for his own narrow Heart, though various Dispensations of God be upon him, which calls him to vary his Petitions to God in Prayer; alas this Pinioning the Wings of the Dove, the Spirit of God, Mat. 3.16. can never prove a Salve broad enough for eve∣ry Sore: 3. He is one that thinks it not enough to live in Duty, (as all ought to do) but he must live of and upon Duty, never looking to find a living Christ in dead Duties without him; alas, this is to live in Golgotha, that place of Skulls, Matth. 27.33. and to have a Dwelling among the Tombs with the Demoniack, Mar. 5.3.4. He is one that sits down, and rises up constantly with a cold frame of Heart in Religious Duties, his Heart never burns within him, (nay, it is not so much as watm at any time) because Christ talks not with him in the way of his Duty, as Luke 24.32. he is a stranger to that Spirit of Burning, Isa. 4.4. Alas he is like Noah's unclean Crea∣tures, that went into the Ark unclean, and came cut again unclean: The word of God hath no Sanctifying Work upon his Heart; according to Christs Prayer, John 17.17.5. He is one that Serves God for Self-Ends only, he rather serves himself of God, as Zech. 7.5, 6. and follows our Lord more for his Loaves, than for any love to himself, John 6.26. he cannot say with Nazianzen, [Jesus Diligitur propter Jesum,] I love Jesus,

for Jesus sake, &c. 6. He is one that Serves God slightly, rendring to him [labia vi∣tulorum, non vitulos labiorum,] the Lips of their calves only, and not the Calves of their Lips, Hos. 14.2. he Sacrifices flesh only, Hos. 8.13. he serves not God with his Spirit, Rom. 1.9. he gives only the dry Hony-Comb, not as the Spouse did, filled with the Hony, Cant. 5.1. he considers not how such are Cursed, that doth the Work of the Lord, negligently or deceitfully, Jerem. 48.10. Thus he doth but cut off a Dogs Neck, &c. Isa. 66.3.7. He is one that will stint and limit himself both in his Knowledge, and in his Practice, he dare not be too precise, but saith with Jeroboam, [it is too much to go up to Jerusalem,] 1 Kin. 12.28. he may not be Righteous (or Religious) over-much, Eccles. 7.16. So while he is now so Luke-warm in Religion, he soon becomes stone-cold in Irreligion; so as the Candle, he goes out in a stink, 2 Pet. 2.20.

Enquiry the Third, Why is this Formal Holiness, so Defective and Insufficient!

Answer; the 1st Reason is; This kind of Holiness, flows from a failing Fountain, and stands upon a Sandy Foundation; namely, a common Conviction, without a special Con∣version: Some indeed do under the Preaching of the Gospel, hear a noise of Christ, but they hear not the Voice of Christ, as those with Paul saw the Light, but heard not Christ, Act. 9.7. and 22.9. Some may be Enlightned, and tast of the good Word of God, Hebr 6.4, 5. as Cooks tast of their Masters Sawces, but lets none go down to nourish them, and some may receive the Knowledge of the Truth, Hebr. 10.26. so far as to reform the Life outwardly; but not so far, as to renew the Life Inwardly, Eph. 4.23. this bare Tast in the Palate, reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart, 1 Pet. 3.4. Therefore in a little time it dwindles into nothing.

The 2d Reason is; God is a Spirit, and will be Worshipped in Spirit (as opposed to Formality) and in Truth, (as opposed to Hypocrisie) the Father seeks out such Spiritual Worshippers, John 4.23, 24. God loveth best, what is most like himself, like loves like, saith the Proverb; but seeing a Formal Profession hath so little likeness to God, God hath as little love for it, therefore as it cannot please God, so nor can it save Man, &c. we must serve God with our Spirits, Rom. 1.9.

The 3d Reason is; This Formal Holiness, is at the best but Body Obedience, there is nothing of the Soul in it, so 'tis but a Dead Carcase, and therefore an Abomination to the Lord, Prov. 15.8. whereas we ought to offer up unto God a living Sacrifice, Rom. 12.1. The Prophet professeth, that the Lord will not accept of the Fruit of the Body, for the Sin of the Soul, &c. Mic. 6, ver. 6, 7. Nay, the Travel of Mans Soul (though never so Sollicitous in serving God) can save him no more than the labour of his Body: It cost more to Redeem and Ransom lost Man, Ps. 49.7, 8. God must behold the Travel of Christs Soul, before his Justice can be satisfied, Isa. 53.11. and Christ is the Master of Requests also, Hebr. 7.25. and 9.24. none of our Prayers can come with acceptance upon Gods Altar, untill perfumed with the Odours of his Merit, Revel. 5.8. and 8.3. N.B. Note well; Alas! a Formalist may cry too late, something like Martha &c. [Oh thou power of Godliness, hadst thou been here, my Soul had not dyed, &c.] God may Damn Men for the very failures of their Duty, Rom. 3.23. and Luke 17.10. we stand in as much need of the Grace of God to Pardon our Duties, as we do of the Blood of Christ to Pardon our sins, Duties are but Insignificant Cyphers without Christ, the Numerical Figure, yet Duty's must be done by the Redeemed, for the very end of our Redemption is, that we may serve our Redeemer without fear, in Holiness and Righteousness all the Days of our Life, Luke 1.74, 75. and being bought with a price, therefore must we glorisie God both with our Bodies, and with our Spirits, for they are Gods, 1 Cor. 6.20. both Christ and Duty, are Beautiful in their proper places: Christ must sit upon the Throne, and Duty's as his Train, must fill the Temple, Isa. 6.1. we may not so Eye Duty's, as to wrong Christ, nor so look upon Christ, as altogether to thrust out Duties: Duties are good Evidences, but they are bad Saviours: Paul is said to suffer the loss of his Duties, but how? [non quoad Substantiam, sed quoad Qualitatem & officium Justificandi,] not as to their substance, but only as to their Quality and Means of Justifying him, Phil. 3.8, 9. That is, he did not depend upon them for his Justification, as he had done before: though the Formal professor doth rest [in Opere operato,] in Duty done, yet may not we rest from doing Duty, for we are not yet come to our Rest, Deut. 12.9. but we must be Obedient both in Word and Deed, Rom. 15.18. The Apples of Gods Comfort, Cant. 2.5. grow not on the Root, Christ, but on the Branches, to wit, Duties.

The last part of this Parable, begins with a famous [But] ver. 33, 34, 35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite, as af∣ter appeareth, both in Compassion, and in Conversation.

Enquiry the First, Who is this good Samaritan?

Answer, 'Tis our Blessed Saviour, whom the Pharisees called a Samaritan, and one that had a Devil, John 8.48. and such as looked to sick folk, were commonly called [Parabolanes, or Samaritans,] saith Turnebus, 'tis certain, Christ above all is kind to his Neighbour, and came into the World to seek and save the sick, Mat. 9.12, 13. he is [Jehovah Rophekah,] Exod. 15.26. which signifies, a Gyant like an Almighty Healer, and [Omnipotenti medico nullus insanabilis ocurrit Morbus,] to this Almighty Physitian, no Disease can be found Incurable, never did any sick go away from him unhealed, he is held forth here the Salving Samaritan:

Enquiry the Second, How did this certain Samaritan, excell and exceed the Priest and Levite?

Answer, He excelled them first in Conversation, as 1. both these had their laver to wash themselves in it, before they offered any Mans Sacrifice, Exod. 30.18, 19, 20. but this Spotless Lamb, had no need of washing, for he had neither the Original Blot, or any Actual Blemish; but was Holy, Harmless, and Ʋndefiled, Hebr. 7.26.2. Neither Priest nor Levite, could enter the Holy of Holies, 1 Kin. 8.10, 11. the Middle Court was their proper place, the High Priest only did enter once in the year into the most Holy, Levit. 16.2, 34. This was a Type of Christs Priviledge, Hebr. 6.19, 20.8.9, 12, 24, 25.3. The posture of those under the Law was standing, but our High Priest is said to sit down, Hebr. 10.11, 12. and thus Christ excelled the Priest and Levite in many more Respects, as to his Conversation, but more especially he exceeded them in his Compassi∣on, as here is Demonstrated.

Enquiry the Third, What are those Offices of Love and Pitty Christ shewed to this wounded Man?

Answer, They are manifold, as 1. Christs Journying (as it were from Jerusalem to Jericho) from Heaven, and from that Jerusalem which is above, Rev. 21.2. down to the Earth, which is another Jericho, a cursed place, Gen. 3.17. Thus Christ in his Incarnation, Travelled from his Fathers Throne, and from that Glory which he had with God before the World was, John 17.5. and his only Errand was to fetch his Redeemed up thither, that they might partake with him of the same glory, ver. 24. this is implyed in that Phrase [as he Journyed] Luke 10.33. 2. The next Phrase is, [he came [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to him, or where he was. This our Lord did in his State of Humiliation, wherein he made his Approach unto fallen Men, in putting upon himself nine several, yet sinless Infirmities, namely, [Hungring, Thirsting, Sleeping, Sighing, Groaning, Weeping, Sweating, being weary and bleeding for us.] Thus it behoved him to be made like unto his Brethren, &c. Hebr. 2.17. He must be touched with the feeling of Mans Infirmities, &c. Hebr. 4.15. yet were all those Human Frailties in him only, [purae negationis,] of a pure Negation, [Non pravae dispositionis,] not of any depraved Disposition, (as the School-Phrase is) no sin was found in him, 1 Pet. 2.22. 3. In the next place it is said [when he saw him, he had Compassion on him,] here Christ's Eye affect∣ed his Heart, as Lam. 3.51. Christ looks upon fallen Man, with a look of love, as he did upon Peter, Luke 22.61. Though then Man lay polluted in his Blood, and no Eye pit∣tyed him (no not the Eye of either Priest or Levite here) yet that time was the time of our Lords Love, and then he bid Man live, Ezek. 16.4, 5, 6, 8, though he saw nothing in Man at that time, but Wounds and Bruises, and putrifying Sores from the Crown of his Head, to the Soles of the Feet, such as had not been bound up, or Mollified with Oynt∣ment, Isa. 1.6. Yet Christ pitties his Fathers Image, lost by the Fall, &c.

The Fourth Office of Love was, [his dressing of the Wounds, &c.] here our Blessed Sa∣viour is Represented as acting the part of a very kind and Skillfull Chirurgion, in manu∣al Operations, &c. The News-Papers sometimes cry up some Famous Operator, either for Curing Dark Eyes, Deaf Ears, or this or that dangerous Distemper; but here is a more excellent Operator, one that exceeds all others in his Catholicon, and Curing all Diseases both of the Soul, as well as of the Body; He heals all Diseases, saith David, Ps. 103.3. who cries also [Lord heal my Soul, for I have sinned against thee,] Ps 41.4. 'Tis our Saviours Work to Heal broken Hearts, and to bind up Wounds, &c. Ps. 147.3. Isa. 60.1. Luke 4.18. Matth. 9.12. and as he doth here, in Dressing this half dead Mans Wounds, by pouring in Wine to search them, and Oyl to supple them, (well knowing, that fallen Man hath need both of the sharp Reproof of the Law, as well as of the sweet comfort of the Gospel) nor is this all he doth, but he also makes a Plaister of his own Blood, and applies it warm upon the Wounds, which immediately healeth them: Some tell us, strange Cures have been wonderfully wrought by the Weapon Salve, &c. we can hardly believe the power of this Sword-Salve, that a bare anointing of the

Weapon Wounding, should at a distance, heal the Wounds of the Wounded; but we are as∣sured by Faith in Gods Word, that [Sanguis medici factus est Medicina phrenitici,] the Blood of the Physitian, becometh the Sick-Mans Salve, as one of the Fathers Phrase it: we ought to believe this Mystery, that the Wounding of Christ, becomes the Healing of Wounded Man; for the Scripture of Truth tells us, that by his Stripes we are healed, Isa. 53.5. 1 Pet. 2.24.

The Fifth Office of Love is, when he had thus, Searched, Suppled, and Salved all his Sores, he then bound them up with bands of Grace and Love, to secure them from all harm: Thus our Lord is said to take us by the Arms. and teach us to go, drawing us with the Cords of a Man, with Bands of Love, Hos. 11.3.4. and he draws us with ever∣lasting Love, Jerem. 31.3.

The Sixth Office of Love is, he Clothed him also; this is necessarily implyed, for he found this Wounded Man, quite stripped of his Raiment, ver. 30. and 'tis altoge∣ther improbable, that so Compassionate a Friend, should not likewise cover his Na∣kedness, before he set him on Horse-back, &c. This is Recorded for the Eternal Honour of Shem and Japhet, that they took a Garment upon their shoulders, and went back∣ward to cover their Fathers Nakedness, Gen. 9.23. This was a Famous Fact of Filial Affection, yet not comparable to the kindness of Christ, who went farther backward, (even from Glory to Ignominy,) with his own Robe on his shoulders, to cover our Nakedness: Our Jesus doth for us, what loving Jonathan did for David, [He stripped himself of his Garment that was upon him, and gave it to David, &c.] 1 Sam. 18.4, &c.

The Seventh Office of Love is, He sets him upon his own Beast, ver. 34. No sooner had he recovered him to Life, and redeemed him into any good Capacity, but he Mounts him upon his own Horse, when he had before Dismounted himself: Thus our Redeem∣er, (as if it were) changeth places with his Redeemed, in his coming down to become sin for us, who knew no sin, that we might be made Exalted ones upon his own Righte∣ousness, 2 Cor. 5.21. N. B. Note well, 1. Christ is seen Riding upon a white Horse, Rev. 6.2. but behold here a black Sinner riding upon Christs white Horse, this is a far greater Honour, than that done to Mordecai, when the Royal Apparel was put upon him, and the Kings own Saddle-Horse brought forth to him, and he rode on his Back through the City, with this Proclamation made before him, Thus shall it be done to the Man whom the King delighteth to Honour, Esth. 6.8, 9, 10, 11. N. B. Note well; 2. Happy are they that be thus Mounted on Christs Horse, then no Avenger of Blood (mentioned, Deut. 19.6.) nor any furies of Hell can overtake them; but Miserable are the Men not thus Mounted, poor Footmen be soon overtaken by the pursuer, and overcome also; besides the Journey to Heaven is so very long, and the way thither so very Dirty, such can never reach it on foot.

The Eighth Office of Love is; He lodges him, carrying him back to Jerusalem, and providing well for him, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in an Inn which receiveth all comers from all Quarters; thus all Believers come from East and West, &c. to sit down with Abraham, &c. in the Kingdom of God, Matth. 8.11. first in the Kingdom of Grace, to wit, in the Chambers of the Church Militant upon Earth, which is as an Inn, that bids welcome all true comers to Christ, John 6.37. Thus Christ brought his Spouse into his Banquetting House. Cant. 2.4. and she held him in those Galleries, Cant. 7.5. for she well liked both her Dyer and her Lodging, as Noah alone did in the Ark, &c. and if both be so good in Jerusalem here below, how much better, when at last he brings us to that a∣bove Triumphant in Heaven.

The Ninth Office of Love is; [he paid two pence for him; &c.] ver. 35. these two pence signified Christ's [Justitia personae, & Justitia Meriti,] Active and Passiive Obedi∣ence, the former made him a qualified Mediator, and the latter was the payment of our Ransom Money, for satisfying offended Justice: 'Twas much for David to cry, [would God I had dyed for Absolom.] 2 Sam. 18.33. but it was much more for Christ, not only to wish it to an high Degree, Luke 12.50. but also to Accomplish it, and to give his Life for a Ransom for many, Matth. 20.28. when Silver and Gold could not Re∣deem us. 1 Pet. 1.18, 19. The Blood of Christ, was the Blood of God, (so called, Acts 20.28.) as well as of Man; this two pence, hath Relation to the two Natures of Christ, in both which there was Merit, as well as Compassion.

The Tenth and last Office of Love is; his care for Recovered Men, from his Resurrection to his Return, giving them Pastours after their own Hear to feed them, Jer 3.15. and whom he chargeth, (as he doth the Host here, ver. 35.) to fulfill their Ministry, Col. 4.17. and if they love him, to feed his Lambs, John 21.15, 16, 17. and he promiseth not only his Presence with them to the end of the Word, Matth. 28.20. but also a most Rich Re∣ward

in a better World upon his Return, as here ver. 35. and Matth. 25.14, 19, 21, &c. to conclude, Thus is the Question, [what shall I do to be Saved, ver. 25.] fully answer∣ed, unless our Redeemer do all those Offices of Love afore Named, we are not his Redeemed, &c. Oh! that we could come believingly to Christ, as the stung Persons did to the Brazen Serpent (that had no Sting) his word is [look to me all the Ends of the Earth, and be saved,] Isa. 45.22.

2. Luke tells of Christs entring (at that time) into a certain Village, where Martha (whom Ambrose reckons was the Woman that he cured of the Bloody Issue) received him into her House, Luke 10.38, &c. Some suppose her to be a Widow, with whom her Brother Lazarus and her Sister Mary (Magdalen as above) did live; Christ came first to be ac∣quainted with this Family, in Luke 7.36, 37. At this place in Bethany, Christ tarryed some time, and Taught both this Family and his Followers: He Taught Martha here, that Attention upon his word, was better to him, than Attendance upon his Body, which must shortly Dye, &c. and that the Bonum hominis, Mic 6 8. the Totum Hominis, Eccles. 12.13. The whole and the all of a Mans Happiness, lay in entertaining Christ into the Conscience, this was the one thing necessary, and which hath life Everlasting. He also here Taught his Followers to Pray, Luke 11.2. upon their asking him to Teach them a Compen∣dium of things to be prayed for, (saith Grotius) adding, [nor were they at that time bound up to Syllables, &c.] and he inforceth this Duty of Prayer, 1. By the pro∣mise of receiving what we pray for. 2. By our Importunity Illustrated by two Simili∣tudes, the Fast is of a Friend, borrowing a Loaf of a Friend, ver. 6. to 9. The Second is, of a Son asking Bread of his Father, ver. 9, 10. concluding with an Argument, from the lesser to the greater, from Mans Bowels, to Gods, ver. 11, 12, 13.

3. Then Luke Records next another Story of Christs casting out a Devil, much like that in Matth. 12.22. to 46. with the same Cavils and Answers, that are before related; Christ here meeting again with the like Malitious Misconstructions of his Miracles, maketh the like Defence as before: Luke chaineth such following passages with this Story, that it seems altogether distinct from that aforementioned:

4. Then the Multitude pressing upon him to be Taught, (for the more those Catch∣poles cavil with their Captious questions, to make him speak something seeming against God, the Law, or Caesar, whereby they might Deter the People from attending him, Luke 11.53. the more they pressed after him, Luke 12.1.) He presseth upon them, a sincere and constant adhering to the Gospel, cautioning them against the hinderances there∣of; as 1. too much Carking Care for the World. 2. Too much Timorousness in times of Persecution. 3. Too much love to the things of this Life, and 4. Too much neglect of the practice of Piety, Luke 12.4, 5, 6. &c.

Lastly, Luke saith, [at the same Season, some told Christ Pilate's killing the Galileans, while they were killing their Sacrifices, &c. Luke 13.1, 2, &c. because they would not pay Tribute, nor pray for the Roman Powers: Upon this, Christ presses the People to Repent, telling them, that the greatest sinners, are not always met with Gods great∣est Judgments; that since impenitents would destroy them, which he Illustrates by a Parable of the Barren Figtree, v. 7, &c. Then Christ healed the crooked Woman (after 18. years Misery) on the Sab••ath, at which his Adversaries Cavilled, but he vindicates his Act by their own practice in inferior Cases, Luke 13.11. to 17. of Leaven and Mustard-seed, v, 18, 19 20.21. For which Christ teacheth the Nature of the word of God in its Operation, according as the Receiver is, &c. Then Luke brings Christ to Jerusalem, (ver. 22.) to this Dedication Feast, in which what he did is before Rela∣ted, and now what after it, &c.

Secondly Luke (with John) supplies the other two Evangelists Omissions, with more passages of Christs Life after the Feast: This Evangelist having brought Christ through many Cities and Villages, to this Foast at Jerusalem, Luke 13. and gives a touch of some Stories during the Bedication Fedst, as 1. of one that came to Christ (while he stayed in Jerusalem,) and asked him, [Are sew to be••saved,] &c. (as thy Doctrine imports) ver. 23. wherein this Questionist was more curious in his Criticisms, than he was studi∣ons of his own Salvation; it concerns us more to know what fort, than how many shall be Saved, and indeed, the former gives light to the latton as Christ Answer (ver. 24.) Imports; for all would come to Heaven; but few like and love the Namon way thi∣ther, Heaven hath many seckors, but few finders; for few seek it in the right way, at the right time, and by the right door, Christ is the way, door, and all in all, &c. 2. Luke tells, how some lying Pharisees (provoked at the impairing of their Reputation among the People, by the growth of the Gospel) whispers to him of his danger from Herod; who was now at Jerusalem, and being Tetrach of Galilee, had likely belped forward

the Slaughter of the Galileans aforesaid, &c. as if they had been Christs Well-wishers, &c. whereas it was only to be quit of him: This was done the same day with the Captious questions, &c. Luke 13.31. and Christ bid them tell that Fox, that he would live as long as himself listed, without Herods Leave, and though his last Passoever and Passion did draw nigh, yet had he some time wherein to walk and work, before it came, so he departed from Jerusalem, crying out, (still on the same day) O Jerusalem, Jerusalem, &c. Thou shalt no more see me, till my last coming hither to dye here, ver. 34, 35. and those very words here mentioned, [Blessed is he that cometh in the Name of the Lord,] were about three Months after this (implyed in this Phrase, to Day, to Morrow, and the third Day,) the Acclamations of the People, Matth. 21 9, &c. Jerusalem was then, as Rome is now, the Saints-Slaughter-House, therefore doth he leaveit here, (till his Hour came) and the farther from it, the safer, he went beyond Jordan, as before: His Actions after this, are Recorded again by all the four Evangelists, some relating one thing, and some another, and by supplying each other, the History is compleated:

1. Luke gives an account of his healing the Dropsy-Man on the Sabbath Day, Luke 14.2, &c. The Preface when Christ had heal'd a Man of the Dropsie, ver. 4, then he endeavoured to heal his Deriders of their Spiritual Dropsie, of Pride and Avarice, from ver. 7. to 11. Teaching them Humility, and to Feast the Poor, ver. 12. to 17. in both which Parables, Christ taught those Moral Duties, 1. The Law of Christ doth not Indulge Rudeness or Incivility in us to any Person, our Lord was Civil to Pharisees, so as to eat Meat with them, as here ver. 1. and Luke 7.36. though he hated their Principles, yet he hated not their Persons: 2. The Disciples of Christ must so mind their Conversation, as not to prejudice their Reputation, in doing any thing they may be ashamed of afterward, &c. 3. 'Tis the Command of God, that Honour be given to whom Honour doth belong, Rom. 13.7. Godliness and good Manners, may consist together. 4. Christ Reproves not the common Kindness and Courtesie of one Friend feasting ano∣ther, but the Error of the Pharisees, in resting there without pitty to the poor, &c. 5. Friendly Feastings, ought not to Exclude Charity to poor Saints, which is a giving to Christ himself, Matth. 25.35. and 'tis a lending to the Lord, who will Return it a∣gain with Advantage, Prov. 19.17. 6. If such Charitable ones, meet not with a Recom∣pence on Earth, they shall be sure to have a Rich Reward in Heaven, ver. 14. Luke 14.

N. B. Note well, Then follows the Parable of the Great Supper, occasioned by one at the Table, who expected a Reward for his Charity, in his supposed Temporal Kingdom of Christ, whereas our Lord saith [my Kingdom is not of this World] John 18.36. and Rom. 14.17. though the poor can not requite us, yet God can and will, for all good shall be Rewarded, &c. Christ in this Parable, sheweth how Worldly-minded Men, who Contemn the Word of God, shall be shut out of Heaven, from ver. 16. to ver. 25. Mens cleaving so close to Sensual and Earthly things, do cause them to neglect the things that are Spiritual and Heavenly, &c. This Parable is spoke to in Chapter the thirtyeth, namely, three Days before Christs last passover. All I shall add here, is this only, That this Parable of the Supper, doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles: The Jews were first invited by John Baptist, by Christ himself, and by his Apostles, to the Lambs Marriage-Supper, Rev. 19.9. but they make Excuses even in lawful Matters, according to that saying, [in licitis perimus omnes,] we oft make bad use of good things, to our own undoing: They excused themselves out of Heaven; then the Gentiles (as so many Rusticks living in Lanes, &c.) are invited, yea, such as lived in High-ways, and under Hedges, must be compelled to come in, the word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifieth, [make it necessary] so 'tis used, Mat. 14.22. and Luke 24.29. and Gal. 2.14. not any Club-law, 'tis not spoke here to Magistrates, but to Ministers only, Mans Will cannot admit of any Compulsive Violence, but it must necessarily follow the Dictates of the understanding: N. B. Note well; When our Lord saw great Multi∣tudes following him, ver. 25. he observed, that he had many Followers, but few Touchers like that Woman with the bloody Issue 12 years, who said [If I may but Touch the Hem of his Garment, I shall be Cured] Matth. 9.20, 21. Then Christ turned and said unto them, to this purpose: 1. That they must love nothing better than Christ, ver. 26. he must have our plus, and our prius, our first and our best love, and most deserving it for his doing most, and his suffering most for our Salvation: 2. He cautions them concerning the Cross, ver. 27. the Doctrine whereof was, that if the Cross (or any kind of suffering) lay betwixt them and their Duty, they may not pass on the otherside of it, nor presume to leap over it, but they must take it up, upon their shoulders, and follow him, as Simon the Cyre∣nian did, bearing it after Jesus, Luke 23.26. we must suppose that the Heavier end of the Cross, lay upon Christs own shoulders, and only the small lighter end of it lay upon

Simons shoulders, to bear that part after him, which teacheth, that (with Paul, Phil. 3.10.) we should desire to know the Fellowship of Christs Sufferings, &c. for when Christ doth bear the heavyer end of our Cross, (whatever it is) with us, and for us, then only the lighter end lies upon us; this must make it far more bearable, especial∣ly, when this Fellowship with him in our Sufferings, doth line that lighter part we bear with something that is soft, that it may not too much pinch or gall our tender Parts, in midst of Wrath God remembers Mercy, Hab. 3.2. he knows our frame, Ps. 103.14, and what we can bear, 1 Cor. 10.13.3. When Christ had thus cautioned them about the Cross, (shewing how few there were that followed Christ in the Regeneration, Matth. 19.28. as sound Believers) that he Counselled them to a serious Consideration in two Parables, First in matters of Building, and then in matters of Fighting: The one re∣quires Charge, and the other Strength, both which must be proportionable to such great Undertakings, &c. The First Parable is related, ver. 28, 29, 30. the Second is ver. 31, 32, 33. Now the great end, why Christ propounds both these Parabolical Counsels, is, that we may not prove unsavoury Salt, ver. 34, 35. that is (saith Groti∣us,) a Christian is good as Salt, very usefull, but if he hath only profession, and not the power, 2 Tim. 3.5. he looseth his Savour, and becomes worse than a Clod or Dung, an Apostate is good neither for the Church, nor for the World; but makes them both worse, even hardening the wicked against the good ways of God; then follows the usual Epiphonema, or conclusion after this grave Counsel, intimating, 'tis a weighty matter to be a True Christian, consider well the Cost, &c. for if you Apostatize, then are you fit for nothing but for the fire of Hell.

The Parable of building a Tower, holds forth what a weighty work it is to become a Building for God, or Gods Building, 1 Cor. 3.9. a Temple for God, and for his Holy Spirit to dwell in, ver. 16, 17. and 2 Cor. 6.16. or (as it is here) a Tower, Luke 14.28. therefore Christ Counsels us [to sit down] by our selves, and [consider] both at be•• and board, the cost of it, harm foreseen; hurts not non putaram, I never thought it, is the fools had I wist, we must count the Cost before hand, &c. and we must resolve to bear it, or never begin to undertake it.

This Parable holds forth four Great Truths, the First is, every True Follower of Christ, must be a Builder of the Tower of Godliness: The Second is, The Building of this Tower, may prove a costly Building. The Third is, Every Builder of this Tower, must well count and consider beforehand, all the Cost of this Building: The Fourth is, He that begins to Build, and doth not prove able to finish the Building, will be Derided for a foolish Buildet.

Concerning the First of these four Truths, True Christianity or Godliness is com∣pared to a Tower for many Reasons, Congruity the first. As a Tower is the highest of Buildings: the Top of the Tower of Babel was designed by the Builders of it, to Reach up to Heaven, Gen. 11.4. though that be spoken there but Hyperbolically (where too much is spoken, that enough may be believed) yet sure I am, this Tower of Sion, (the Tower of Godliness) is so high, that the top of it may be truly (and without a figure) said to reach up to Heaven, as Jacobs Ladder, Lanched up from Earth to Heaven, having the Holy Angels ascending (with Believers Prayers,) and Descending (with Gods Answers to those Prayers) upon it, and God himself at the Top of it, to order all, &c. Gen. 28.12, 13. the Top of True Holiness, is Everlasting Happiness. N. B. Note well; Wrong Builders, are 1. Workers of Iniquity, who [in Gehennam aedi∣ficant,] Build downward toward Hell, as Tertullian phraseth it. 2. Such Superstitious Persons, as pretend to build upward indeed, but they build the Tower of Babel, (which signifies Confusion) and not the Tower of Sion, &c. they are more for Tra∣ditions and Inventions of Men, than for the Holy Scriptures, and Institutions of God, there∣fore they shall all be Confounded, &c. Ps. 97.7. 3. Meer Moral Men, who Build even end ways only in their Righteousness to Man, never at all minding any Holiness to God, their Civility is not Sanctity, our Righteousness must be better than that of the Scribes, &c. Matth. 5.20.

The Second Reason why true Piety is compared to a Tower, is, as it hath all the parts of an high Building in it, as Foundation, Side-Walls, Corners, Battlements, and lofty Tops or Towers, here is Parity and Congruity also.

As 1st the Foundation of this Tower of Godliness is Christ, Isa. 28.16. 1 Cor. 3.11, 12. as there is no other can be laid, so this stands sure, 2 Tim. 2.19. 2. The side∣walls signifie our growing in grace, &c. 2 Pet. 3.18. 3. The corner stones that knit the side-walls together, is Christ strengthening us; Phil. 4.13. who is the chief corner Stone, Eph. 2.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying, Imum & summum, Christ is a corner Stone from bot∣tom to tops the strength of a Building; lies in the corners of it, so it have but a

sure Foundation, Christ is called [Musad, Mussad,] Isa. 28.16. which signifies a Foun∣dation of Foundations. 4. The Battlements and the top of the Tower is Christ also, who begins and finishes this Building, as he is called the Alpha and Omega, Revel. 1.8.11. and 21.6. and 22.13. He is both the Founder, and the Finisher of our Faith, Hebr. 12.2. the end of our Faith is the Salvation of our Souls, 1 Pet. 1.9. and when this Top-stone comes to be laid, then shall we cry, [grace, grace with shoutings,] Zech. 4.7. for then grace shall be swallowed up with glory, &c.

The Third Reason or Congruity is; the Difficulty of godliness, as of Building a Tower, 'tis indeed an easie work to Build a Booth of Boughs, or a Country Cottage, a Soul∣diers Hutt▪ &c. but 'tis a work of great Difficulty, to Build a stately Tower, usually Built for Princes, and not for Peasants: Those Booths we read of, Levit. 23.42, 43. were easily Built with Boughs, without any Cost; but so was not Solomons stately Tem∣ple, which was Built for God, and not for Man, therefore David prepared for this Dif∣ficult Work, with all his might, 1 Chron. 29.1, 2. Yea, Many Thousand Talents, both of Gold and of Silver, ver. 4. to compleat its Curiosity, as well as to Accomplish its Difficulty, which must needs be great, if the Rabby's Tradition be true, that the Tem∣ple was as low under ground, as it was high above ground: However, it holds true in Building this Tower of Godliness, wherein there is requisite very much under-ground work, as Deep Humiliation, a Sacred Self-Denial, and a free Subjection of Carnal Rea∣son, to the Revealed Will of God, &c. Moreover the upper-ground Work, is our Doing and Suffering for God, both in Necessary and Accidental Duties, as it is the plea∣sure of God to call us, and to cut us out Work in the World.

This Tower is not like Jona's Gourd, which, though without any pains, he took to rear it, it became a Refreshing Shade, and a Delightful Arbour to him, yet as it sprung up in a Day, so it withered away in a Day, because God ordered a Worm to devour the Root of it, Jon. 4.6, 10. But if Christ be at the Root of this Christian Tow∣er, and be the Foundation (as above) of this Spiritual Building, though it cost us much pains, yet will it last us for ever, &c.

Having Dispatched the first of those four great Truths, flowing from this Parable of Building, the other three may be turned into uses.

As 1. The Building of this Tower of Godliness, may prove a very Costly Building, as it did to the Holy Martyrs in all foregoing Ages, both in Doing, and in Suffering; and so it may be costly to us, as well in undergoing Pain in suffering Work, as undertaking Pains, in doing Work: Some of us have suffered much already, and much more may we still meet with, for the last bite of the Beast, is not yet past and over, &c.

Enquiry, What is the Cost?

Answer, 'Tis Twofold, first pains in doing Work, and Secondly, pain in suffering Work, first, of the first pains in doing, we are bid, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] strive to an Agony, (as the word signifies) to enter in at the strait Gate, Luke 13.24. and the same word is used, Rom. 15.30. God indeed saith, that the Meek shall inherit the Earth, Ps. 37.11. Matth. 5.5. but he saith also, that the Violent shall inherit Heaven, [the Kingdom of Heaven suffers Violence, and the Violent take it by force,] Matth. 11, 12. Holy zeal (as it were) doth Storm Heaven, as the Besiegers do Storm a Besieged City, &c. Non opus est pulvinaris, sed pulveris, saith Bernard, no need of leaning idlely upon a Cushion, but rather of rai∣sing dust by a furious Marching, such as Jehu's was, 2 Kin. 9.20. David did all things for God, with all his might, as in his Religious dancing before the Lord, 2 Sam. 6.14. much more in his Praying and praising Work, wherein he calls up all that was within him, Ps. 103.1, 2. Thus he likewise prepared for Gods Temple with all his might. 1 Chron. 29.2. and his Son Solomon saith, [Whatsoever thy Hand finds to do, do it with all thy Might,] Eccl. 9.10. we should do as Samson did, when at the Pillars of Dagons Temple, [He bowed himself with all his Might,] otherwise we cannot pull down or mortifie the power of Corruption in us, for tis said [the Righteous are scarcely Saved,] 1 Pet. 4.18. the Greek is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the same word is used, Acts 27.7, 8, 9, 10, &c. To shew the Toil∣ing and Turmoiling, the Danger and Damage that attended their Voyage, they were scarcely saved indeed; so the best of Men, are but Men at the best, and not without much adoe, can they get to the Harbour and Haven of Heaven and Happiness: We must eat our Spiritual Bread, (as well as our Temporal) in both the Sweat of our Brows, and of our Brains, and all little enough to help us home to our Fathers House: David will not offer to God, of that which cost him nothing, 2 Sam. 24.24. He will not offer burnt offerings without Cost, 1 Chron. 21.24. He would not have the Bounty of the Donor, to swallow up the Devotion of the Offerer, N. B. Note well; Such Men are not of his Holy Mind, or Tender Tempe••▪ wo offer to God the Labours of other Men, not regard∣ing

what God saith, [I hate Robbery for Offerings,] Isa. 61.8. N. B. Note well, David speaks to every one of us: [Arise and be doing, and the Lord be with thee,] as he did to his Son, 1 Chron. 22.16. we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day, Lecture day. Secondly, pain in suffering. The Building of this Tower, may cost us, 1. the spoiling of our goods, Hebr. 10.34. as it did the Primitive Christians, in the Ten first Persecutions, and in all after Ages; yea▪ and in our own Age of late also. 2. Banishment, which Lawyers call a Civil Death, when Men are driven away from their nearest and dearest Relations and Comforts, that sweeten our lives to us, yea, it may be a Banishment out of our own Native Country, wherein there is a Secret Vertue to draw out our own Hearts, and to unite our Affe∣ctions to it, not without a pleasing kind of delight, whereof no reason can be rendred, save only this, [patriam quisque deligit, non quia pulchram, sed quia propriam,] every Man loves his own Land, not because it is better than others, but because tis his Native Soil, &c. Now to be cast out from our own Country, into Forreign Countries, among a Peo∣ple of strange faces, and of strange Languages we understand not, is Costly and Un∣comfortable, more especially to be cast into the Howling Wilderness among Indians, which came to pass in former Times, &c. to those Banished into New-England, &c. 3. Imprisonment, which is a Total Deprivation of Liberty, and which stands in Com∣petition with life it self; how many have lost their lives, to purchase their Liberties? a life of Thraldom, is no better than a lingring Death: The Language of Prisoners, is a sad, sorrowful and sighing Language, Ps. 97.11. their Speech is nothing but Sighs. It was in a Prison, that Josephs feet were hurt in the Stocks, and the Iron entred into his Soul, Ps. 105.18. yet sin could not enter into his Conscience: 'Tis sad to lay bound in Afflicti∣on and Iron, Ps. 107.10. Jeremy was cast into a Dungeon, Jer. 38.6. 4. Torturing Torments, our flesh naturally desireth ease, and if we consult with flesh, (which Paul durst not do, Gal. 1.16.) we shall say as that Carnal King said, he would lanch no farther into the Sea of Religion, than to come safe to shore at Night: and as an other Carnal Cardinal said, he would not follow too near at the Heels of Truth, lest it should knock out his Teeth, 'tis best sleeping in a whole Skin, &c. 5. Yea, Death it self it may cost us, which is called by the Philosopher, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the most formidable of for∣midables; 'tis natural with all Mortals, to fear their going down into Mare mortuum, the Chambers of Death, (so called, Prov. 7.27.) into that Dead Sea: Death is called the King of Terrours, Job 18.14. and is a Terrour to Kings as well as to Subjects, until God say to us, as he said to Jacob, [fear not to go down to Egypt, (or to the Grave) for I will be with thee, and I will bring thee back again,] Gen. 36.1, 2, 3. this makes Death, [portum bonae spei] the Haven of good Hope: Though the wicked be driven away in their wcikedness, yet the Righteous have hope in their Death, Prov. 14.32. Unto all the five aforenamed may be added, 6. The Tryal of Cruel Mockings, while we suffer any, or all the aforesaid; all are put together, Hebr. 11.35, 36, 37, 38, &c.

The Second Ʋse is, we must sit down and count all this Cost, &c. the word here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Beza renders, [Consilium Capiens] signifying a serious sitting and consulting such as was that of the Old Romans, of whom it was said, [Sedendo vincebant,] they Conquered by sitting, to wit, the Wise Senate sitting in Counsel at home, did direct their Generals, &c. to take Right steps, Methods and Measures how to Conquer their Enemies abroad, both by Land and Sea; the next words then are, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifying to Calculate and cast up the Cost, as is done in the Art of Arethmetick, and again we are commanded [to count the Number of the Beast,] Revel. 13.18. This is cast∣ing an Account Theologically, not Arithmetically; the word edifying, is oft used in Scrip∣ture, which signifies, Aedem facere, to build an House: Oh let us learn to count and consider suitable Remedies to those Maladies, Gods promises are Antidotes, &c.

The Third Ʋse is, we may not be derided for foolish Builders, who begin and finish not, we must continue with Christ, &c. Luke 22.28, 29, 30. Cleave to the Lord, Deut. 30.20. Acts 11.23. 'Tis the Badge and Ear-mark of a True Disciple, John 8.31. God is kind to us, in not calling us to a resisting unto Blood, Hebr. 12.4. helps against this folly, 1. begin betimes to build, Prov. 10.5. take the Summer Season, Gospel Sun∣shine, &c. and spring-time of youth: 2. Build all in Christ, without him nothing can be done, John 15.5. Work in his Strength, Ps. 71.16. Phil. 4.13. 3. Pray with Christ, that thy Faith fail not, Luke 22.31, 32. that thou be faithful unto Death, Revel. 2.10. untill the Topstone be laid, Crying, Grace, Grace, Zech. 4.7.

The Second Parable, Luke 14.31, 32. Is of the same Import with the former, of Building a Tower, therefore a short glance upon it may suffice, and that only upon the

few differences betwixt them, as 1. The First▪ hath a Relation betwixt a person and a thing, to wit, betwixt a Builder and a Building; but this Second, is betwixt two Persons who wage War, the one against the other. 2. In the First, the Builder might be a Commoner a Subject to a Soveraign, &c. but in this Second 'tis no less, no lower than a King the Soveraign himself, Warring against another of the same Rank, &c. 3. In the First, there is only a making as good an Estimate (as is meet) of the Cost and Char∣ges the compleating of the Tower may Require; but in this Second, a Serious conside∣ration is requisite, not only concerning the Charges, but also concerning the Strength the King is able to produce, for managing his undertaken Warr unto any happy Suc∣cess, &c.

This Second Parable teacheth those Truths. 1. That every Believer is a Royal Person, Christ makes them Kings, Revel. 1.6. and 5.10. 2. That every Believer must be a Warri∣our against Spiritual Enemies, Flesh, World, and Devil: We must Warr a good Warfare, 1 Tim. 1.18. 3. In this Spiritual Fight, of the good Fight of Faith, (so called, 2 Tim. 4.7.) a Believer must [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as the word is here, (ver. 31.) sit down, as above, and consult (both with himself and with others) whether he be able [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to wage Warr against another King, especially, that King over the Chil∣dren of Pride, Job 41.34. That Prince of Devils, Matth. 9.34. and 12.24. Yea, the God of this World, 2 Cor. 4.4. We ought with good Advice to make War, especially this War, Prov. 20 18. 4. A Believer must mind the Weapons of this Warfare, that they be not Carnal, but mighty through God, to the pulling down of strong Holds, 2 Cor. 10.4. He must put on the whole Armour of God, otherwise those Principalities and Powers that he fights with, will prevail over him, Eph. 6.12, 13, 14, 15, 16, &c. 5. A Believer must consult with his grand Confederate Christ, (who is in Covenant with him) as our King doth now with his Allies and Confederates, and count what Christ (that [ucall] which signifies) [I can,] Prov. 30.1. can do for him, and cause him to say, [I can do all things through Christ, that strengthens me,] Phil. 4 13. Else the strong Man Armed. will be too strong for him, untill Christ who is stronger than he, come and over∣come him, Luke 11.21, 22. 6. A Believer cannot War against Gods Justice, with ten Thousand good Works, for God will War against him, with twenty Thousand bad Works, and overcome him: Gods Commands are exceeding broad▪ Ps. 119.96. But Mans Obedience is exceeding narrow, N. B. Note well; To this sixfold Congruity, Mark this Disparity in this Parable (wherein each branch is not Applicable,) that a Believer must not send any Embassadors of Peace to his Spiritual Adversaries, but wage War against them unto Death, then [vincenti dabo,] a Crown is given, Rev. 2.10. and 3.12. His Embassage is his Prayers and Tears to his God, &c. saith Cyprian, and pleadeth the lawfulness of the Action, (as he had done before, Luke 13.15, 16.) from their own pitty, to their Beasts, &c. ver. 4, 5. whereby the Pharisees (who had seated themselves in Galilee, Luke 5.17. as well as in Jerusalem and Judeah) were silenc'd and asha∣med, &c.

Then he taught his Auditors the Doctrine of Repentance in many Parables, as in that es∣pecially of the Guest, invited to the Wedding Supper, Luke 14 ver. 16, &c. to ver. 26. and in those of the lost Sheep, the lost Groat, and the lost Son, Luke 15.1.8.11, &c. then in those of the Ʋnjust Steward, and of the Rich Glutton, &c. Lake 16.1.19.

There be three things in general very observable. 1. The Occasion, 2. The Manner, and 3. The matter of the Sheep lost▪

First. The Occasion was the Pharisees▪ Murmuring at Christ's Entertaining the Publi∣cans; Christ sheweth them here, that his so doing, consisted both with Reason and with Righteousness, saying in effect, there be two sorts of sinners, some are sensible and ashamed of their sins, &c. but others are Righteous in their own Eyes, are not sick, so think they have no need of the Physician, &c. N. B. Note well, Christs courteous carriage and Affability to the Penitent, caused Envy (the Devils Disease) in the Impeni∣tent, &c.

Secondly. The Manner how Christ convinceth those Cavillers, it was by the way of Parable; because 1. This way was much used, both by the Jews, as in Samsons Rid∣dle, Jotham's Parable, and many more, and by the Gentiles, as by Xenophon, Pythagoras, Plato, &c. and by the Egyptians in their Hieroglyphicks: 2. It was Prophecyed of Christ, that he should open his Mouth in Parables, Psal. 78.1, 2, 4. The Third Reason, because ••i•• the aptest and easiest way to let in knowledge into Mans dull understanding; instruction by the Eye, doth much affect the Heart and Affections, and doth marve∣lously Corgoborate the Memory with its deep impression

Thirdly, The matter of Christ's convincing Sermon is Threefold, 1. The Parable

of the lost Sheep, 2. Of the lost Groat, and 3. Of the lost Son. First of the lost Sheep.

The Preface to that Parable, [which of you, &c.] doth denote, that Christ would have all Persons to learn some Spiritual Lessons, out of their Temporal Callings and Occupations, as the Husband-Man must learn from his sowing Seed upon several sorts of Soil in ground, the House wife must learn from her Leavening her lumps of Dough: The Souldier must learn from his Souldiers Life of War, and the Lawyer from his Practice in the Law, &c. Thus our Lord saith, [What think you,] Matth. 18.12. He there Appealeth to their own Consciences, causing them to Judge them∣selves. In the matter of this Parable of the lost Sheep, there be many parts to make enquiry after, as 1. Who this Man is, 2. What this lost Sheep is, 3. What is the Wilderness wherein the 99. Sheep be left, 4. How the lost Sheep is found again by the Shepherd, 5. How tis brought home upon the Shepherds shoulders, and 6. What are those Neighbours that rejoyce with the Shepherd at this, &c.

The First Enquiry, Who this Man is?

Answer, He is Christ who is called the good Shepherd, John 10 11. by way of excel∣lency, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or great Shepherd, Hebr. 13.20. by way of Eminency: Christ is called also a Sheep or Lamb, Isa. 53.7. [The Lamb of God,] oftentimes as Respecting the Sacrifice of his Humanity; but he is called a Shepherd, as respecting the Bounty of his Deity to poor lost Sinners, whose careful Benignity and Goodness of a Shepherd, is described here by Manifold Discoveries, as 1. By his Missing the Sheep that was gone astray, though it was but one single Sheep, 2. By diligently seeking it, 3. By carefully finding it, 4. By laying it upon his Shoulders, 5. By bringing it home to the Sheep-fold, and 6. By rejoycing at this Success, &c. Oh stand and wonder, is there any love like this love of our Lord to us, &c.

The Second Enquiry, What is this lost Sheep?

Answer, Ovis illa una in genere, non una in specie, This Sheep is one in general, but not in special, saith Bernard, This one lost Sheep, is all Mankind, faith Ambrose, because Mankind is but the Hundred part of all other Creatures Created by God: A Sheep is a straying Creature, most apt to wonder, and least able to find the way home again, which an Hog or a Dog can better do than it: Mankind in the fallen Estate, hath the wandring Nature of a Sheep, Ps. 119.179. Isa. 53.6.

The very Elect are lost, untill they be found by Christ, Paul was lost, untill found in Christ, Phil. 3.8, 9. The Non-elect or passed by as Goats, are finally lost, 2 Cor. 10.4. but all the chosen are also called, and those that are effectually called, have still a principle of wandring in them, so far as they are unrenewed, as water heated by the fire, (if placed in the Air) will reduce it self into its own native coldness, so the Life of a Believer, is a Life of Dependency upon Christ, to Heal their Back-sli∣dings continually, and to love them freely, Hos. 14.4. They stand in need of Christ to Establish them, 2 Cor. 1.21. And they have need of Confirming, as well as of Conver∣ting Grace, N. B. Note well; Some of those chosen Sheep are lost, untill they be called, yet they come not to be lost by any negligence of the Shepherd, for he that keepeth Israel, neither Slumbers nor Sleeps, Ps. 121.3, 4, 5, 7, 8. but from their own wandring Nature, for Mans Destruction is from himself, but in Christ is his Help, Hos. 13.9. So that Man rather looseth God, than to say, God looseth Man, yet so kind is this good Shepherd, as to cover the fault of the Sheep, and to transfer the fault to himself, as the Father of the Prodigal saith, I lost my Son, whereas it was the Son that lost his Father, &c.

The Third Enquiry, What is the Wilderness wherein this Shepherd left the Ninety and nine, for seeking the one lost Sheep?

Answer, The various senses made upon the 99. make likewise various senses upon the Wilderness, for 1. Some understand the 99. to be meant of Angels, because they are infinite in Number, Dan. 7.10. and Psal. 68.17. far beyond the number of Mankind, call'd but one Sheep here; if so, then Heaven must be the Desert or Wilderness, Christ left those many Angels in Heaven, when he came down from thence to the Ha∣bitable parts of the Earth, (Prov. 8.31.) in his Incarnation, and state of Humi∣liation.

2. Others say, that Heaven is this Desert, because it was Deserted by the Evil Angels, that left their first Habitation of Heaven, Jude ver. 6. and were therefore thrust down into Hell, so all those bad Angels, (that kept not their first Estate) became base and damned Devils of Darkness, who had been Created Angels of light before this, &c.

3. But 'tis better to understand this 99. to be Men only, and not Angels, either good or bad, for 1. Angels and Men are not of the same Species or kind, as the left Sheep, and the lost Sheep, undoubtedly are in this Parable, and 2. The good Angels are the Friends that rejoyce at the finding of this lost Sheep, as the Evil Angels or De∣vils are the Foes that envy and oppose it, but 3. because the Lord spared not the Angels that sinned, 2 Pet. 2.4. Nor did Christ take on him the Nature of Angels, Hebr 2.16. As he both spared Man, and took on him Mans nature for Mans Redemption and laid down his life, (which he took up) for Mans Salvation.

4. As the 99. is rightly meant to be Men (and not Angels) so there is a double Sen∣timent concerning what kind of Men these 99. must be: The First Opinion is, that it must be meant of such Men as are Pharisaical Justiciaries, who are Just in their own Eyes, and do not need any Repentance in their own Conceit; for these Pharisees mur∣muring at Christ's Entertaining the Publicans, was the occasion of our Lords uttering this Oracle, and using this Parable; but alas! these sort of Men may rather be Repu∣ted Stinking Goats, than any lovely Lambs or Sheep of Christ, therefore the Second Opinion is made hereby the more probable, that the 99. must be meant of such Men as are truly and effectually called, whom he leaves in sure hands, under the safe Con∣duct of his Holy Spirit, who shall abide with them for ever, John 14.16, 17. and lead them into all Truth, John 16.13, &c. In both those Opinions, the World, even this present Evil-World, must be this Wilderness wherein though Christ turns his Back of those proud Pharisees, to find out the lost Publicans, yet he leaves the called to his Spirit, for guiding them through a forlorn World, so that none can be lost, untill him∣self find out all his uncalled, &c.

The Fourth Enquiry, How is this lost Sheep found by Christ?

Answer, Christ is called Gods chosen Servant, Isa. 42.1.4. Matth 12.18, 20. Who was sent upon this very Errand, to seek out, and lave the lost Sheep of the House of Is∣rael, Matth. 15.24, &c. and he will not fail, till he find, and till he bring forth Judg∣ment unto Victory, because he looks not upon it as his Duty only as he is Gods Servant, but it is his Delight also, as he is Gods Son, Ps. 40.8. It was Meat and Drink to him, to work his Fathers Will, John 4.34. He took pleasure to be among the Sons of Men, Prov. 8.31. Yea, and he is very pittifull, Jam. 5.11. and knows how to have Compassi∣on upon the Ignorant, and upon them that are out of the Way, &c. Hebr. 5.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies, that he can bear any thing with Reason, he is slow to Anger, and will shew as much mercy as is meet, still Travelling in the greatness of his Might, Is 63.1. to seek out lost Souls: How did he seek all places in the days of his Flesh upon Earth, Luke 19.10. He goes to Samaria, to find out the Samaritan Woman at Jacobs Well; to Bethany, to find Mary Magdalen; to Jericho, to find one Zacheus; to Capernaum, for finding the Centurion, and thus he Travelled to many more places for the same purpose, He went about doing good, Acts 10.38. leaving no place unsought, where any of his Lambs were lost, he found some upon the Barren Mountains of pride, Matth. 18.12. others he found caught in the Thicket, (as Abrahams Ram was, Gen. 22.13.) in the Thorns and Bryars of worldly Wealth; yea, others he found as it were buryed alive in the puddle or Clay of sinful pleasures: All that the Father had given to him, he would lose none, John 6.37, 39. not one of them could be lost, John 17.12. as pati∣ent Jacob gave an Account of all that was lost to Laban, Gen. 31.39. even so Christ to his Father, and much more than so, a None-such Shepherd, Christ was more Patient than Jacob, in enduring not only many-cold Nights, but even the Agonies of Death for us, may we not now say as they said, John 11.36. Behold how he loved us. His Phi∣lanthropy, or love to Men, Tit. 3.4. Luke 2.14. did much out shine his love to Angels, for they fell from Heaven, yet Christ did not catch hold, (as the Greek word, Hebr. 2.16. signifies) the Nature of Angels, as he did the Nature of Man, (when it was even falling down to Hell among the Damned Devils,) ••o raise it up into Heavenly places, Eph. 2.6. Christ went down to Hell, to fetch us up to Heaven.

The Fifth Enquiry, How is the lost Sheep, (when found) brought home upon the Shoulders of the Shepherd?

Answer, Is Twofold, 1. To the Home here, the place whether it is brought, and that is Twofold, the 1. is the Kingdom of Grace, into which the Penitent Sinner is brought by the grace of Sanctification, out of the Wilderness of Sin, and 2. the Kingdom of glory, into which that Penitent Soul, is at the last brought by the grace of glorification, which is the Transplanting of us, (as it were) out of the Suburbs, into the City, from a State of Holiness, to a State of Happiness: 2. The manner how 'tis brought home, the Shepherd when he hath found his lost Sheep, doth not

chide it, nor beat it, nor push it home▪ but he lovingly lays it upon his own Shoulders, (well knowing its Disability for returning) and so brings it home to the Fold, N. B. Note well, 1. The infirmity of our feeble knees, Hebr. 12.12. our own Clay Leggs cannot carry us to Heaven, when left to our selves, as (Hezekiah was, 2. Chron. 32.31.) then we fall, unless Everlasting Arms be underneath us, Deut. 33.27. To hold up our go∣ings in Gods paths, Psal. 17.5. A good Man may fall, but he shall not be utterly cast down, for the Lord upholds him with his Hand, Ps. 37.23, 24. N. B. Note well, 2. The tender love of our Lord to his lost Sheep, not only in toiling himself so much to find us, Nullum non movit lapidem, he left no stone unturn'd up, to find us out, but also when found out, to take us by the Arms, and teach us to go, and to pace Gods Pre∣cepts, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septuagint signifies,) Hos. 11.3, 4. Like weaklimb'd Nurslings, are supported by their Nurses Arm, &c. nor is this all our Lords love to us, but he like∣wise bears his Lambs in his Bosom, Isa. 40.11. yea moreover, as if all the aforesaid were still too little: This good Shepherd, lays his lost Lambs upon his own Shoulders, as here; wherein the High Priest under the Law, was a Type of our Lord, in bearing all the 12. Tribes of Israel upon his Shoulders, Exod. 28.12.25.29. N. B. Note well, 3. The safety of the Saints while they abide, (Hos. 3.3. John 15.9. 1 John 2.28.) upon their Shepherds shoulders, which are more strong, than the shoulders of Samson, Judg. 16.3. In his bearing away triumphantly the very gates of Death and Hell, &c. which are also so high, that Satan himself, (though a Prince of the Air) cannot reach them, the Ser∣pent may reach Christs Heel, but he cannot Christs Head or Shoulders, Gen. 3.15. Christ bears his Redeemed upon Eagles Wings, Exod. 19.4. Deut. 32.11, 12. N.B. Note well, 4. Learn to love our Lord, for his not disdaining to burden his Holy shoulders, both with the sins, and with the fouls of such worthless worms as we are, and learn to lean upon him, Isa. 50.10. Cant. 8.5. and not upon thy own self, Prov. 3.5. then thou needs not fear in an Evil Day, Psal. 49.5. N. B. Note well, 5. Christ hath all the Fur∣niture of a Shepherd, (not the Instruments of a foolish or Idol Shepherd) Zech. 11.15, 17. but of a Royal Shepherd; called a Prince, Ezek. 34.12, 24. The Furniture Christ hath, is 1. His Shepherds Scrip or Bagg, out of which David took his small stones, wherewith he smote Gosiah, 1 Sam. 17▪ 40, 49. Thus Christ hurl'd three Scriptures, (as smooth stones) at Satans head, Mat. 4.4, 7, 10. and overthrew him, 2. He hath his Shepherds (rook or Staff, whereby he drives on the Sloathful to mend their pace, Prov. 4.12. 1 Cor. 9.22. whereby he pulls back the unruly, when disorderly and extravagant, 1 Cor. 5.4, 5. and whereby he forces away foul Beasts, Ezek. 34.25, 28. Zech. 11.7, 8.3. Christ hath his Shepherds whistle, which his Sheep do well know and obey, John 10, 4, 5. The Voice or Whistle of a stranger, they will not hear, ver. 5, 8. No not any strange Doctrine from any Angel of Heaven, Gal. 1.8, 9. Christ causeth his Sheep to hear his Voice, Cant. 8.13. 4. He hath his Shepherds Brand or Mark, stamping upon all his Sheep, [Holiness to the Lord] Zech. 14.20. They all do wear their Holy Lords Livery, of an Humble Heart, and Holy Life. 5. He hath also his Shepherds Dog to loose off and run, for reducing his wandring Sheep into their ap∣pointed Pastures, Isa. 7.18. The Dog of Persecution, drives scattered Sheep home into Concord, 6. Christ hath his Sheep-walks also, even green Pastures by still Waters, as well as a Rod and Staff, &c. Psal. 23.1, 2, 3, 4. This was a great Comfort unto David, Not∣withstanding all this Six-fold Congruity, There is this Disparity, wherein Christ (the good and the great Shepherd as before) exceeds and excells all other Shepherds, as 1. He hath many more Sheep, than any Shepherd in the World, for all the Elect, both Jews and Gentiles, even upon a Thousand Hills, are his, Ps. 50.10. They that have been, are or shall, be; He is the great feeder of his Sheep, unto the ends of the Earth, Mic. 5.4, 5. 2. Those many Millions of Sheep are all his own, and not any other Mens, (as is usual with us) they are all his own, not only by the right of Creation, as they are all sheep of his own Creating, Ps. 95.7. and 100.3. All the sheep of his Hands; but al∣so by the Right of Redemption, for he laid down his life for them, John 10.11. Even for gentile sheep also, ver. 15, 16 they are not their own, but are bought with a price, 1 Cor. 6.20. 3. No Lion or Bear can prevail against him, &c. That wrath of Man which will not turn to the praise of God, he will Restrain, Ps. 76.10. Christ is stronger than a strong Devil, Luke 11.21, 22. Yea, than a whole Legion of Angry Devils, Mar. 5.3, 8, 9. and Luke 8.29, 30.

The Sixth Enquiry, Who are those Friends and Neighbours that rejoyce?

Answer, Repentance is Joy, 1. To God the Father, Jer. 32.41. Ps. 35.27. 2. To God the Son, when he sees the Travail of his Soul successful, Prov. 8.30. Isa. 53.10, 11. 3. to God the Holy Spirit, as it is grief to the unclean Spirit. 4. to Holy Angels,

for making up the Breach in the City of God, by the fall of bad Angels, Eph. 3.10. they lovingly bear them in their Arms, both while they live, and when they dye, 5. And to Saints both in Heaven, and upon Earth, &c.

Finally, N.B. Note well, 1. The Dignity of the Penitent, to be of this Royal Flock, under such a Royal Shepherd, such cannot want, Ps. 23.2.

N.B. Note Well, 2. The Misery of the Impenitent that have no shepherd, they may wander, Rot, and Dye, for refusing to return, they are not sheep, but Dogs thruft out of Heaven, Revel. 21.27. and 22.15.

The Second Parable, is of the lost Groat, Luke 15.8, 9, &c. wherein be those parts. 1. The party loosing, 2. The matter or commodity lost, 3. The manner of seek∣ing it, 4. The means made use of; whereby it was sought, 5. The successful finding it, and 6. The joy at this success, there was great joy, as before of the sheep, &c. First, the party loosing, described here, 1. By her Sex it was a Woman, 2. By her substance, having only ten Groats, yet loseth one of them.

Enquiry the 1. Who is this Woman?

Answer, 1. Some sense it to be the Church of Christ, Described at large with various Characters, in Prov. 31.10. to the end: Omitting other passages, (all Congruous to the Church) we find there a mention of that House wife's Maidens, ver. 15. whose work was to sweep the House, and to take up what they find lost in the dust thereof, she looks well to the ways of her Houshold, ver. 27. There is mention made of her Candle also, which she keeps always lighted by Night, ver. 18. These Characters carry a Con∣gruity with this Woman in this Parable, and the Church's Maidens are her Ministers, that 1. light up the Lamps, and snuff them with Golden Snuffers, 2. That sweep the House of all Spiritual Defilements, Jer. 15.15. That seeks out the pretious, which are lost in a vile dirty World, 4. That carefully keep the fire in, cherish every Spark, 5. That open and shut the Doors of the House, 6. That furnish Tables with shew-bread, &c.

Answer the 2. But others sense it better to be Christ himself, who is compared to this good House wife, a Woman, for these Reasons;

Reason, 1. The State of Humiliation, Christ came with into the World, was a weak Estate, appearing under many weaknesses of Mans fallen Nature, as being Weary, Hungry, Thirsty, &c. as before in the good Samaritan.

Reason the 2d. Because Christ is said to bring forth his Seed with sorrow, as a Wo∣man doth, John 16.21. and he saith of himself, concerning his Travelling-work about the Worlds Redemption, Isa. 53.10, 11. [How am I straitned, untill it be Accomplished?] Luke 12.50. as God is called both Father and Mother of all living Creatures in the Old Creation, even so Christ may be called the like of all living Christians in the New Creation, yielding the full Seed of the Spirit, whereof we are bred and for∣med, &c. Gal. 4.19. Christ cries as a Travelling Woman, Isa. 42.14.

Reason the 3d As Christ is called Wisdom, whom the Father possessed before the Cre∣ation, and was by him, as one brought up with him, &c. Prov. 8.22, 30. So he is compa∣red to the Wise Woman, who hath Furnished her Table in her New-built House, and sent forth her Maidens, (to wit, Ministers) to call home the simple, saying, Come eat of my Bread, and drink of my Wine, &c. Prov. 9.1, 2, 3, 4, 5, &c. In opposition to which, Satan is called the Foolish Woman, ver. 13. for his seducing Souls out of the right way, (which is Christ,) John 14.6.

Reason the 4th, Christ likewise carries a Congruity to this Woman, in lighting her Candle, &c. Luke 15.8. for at Christs Incarnation, his Godhead was lighted up in the Candlestick of his Man-hood, burned bright in his Life and Doctrine, and shone forth to Astonishment in his Manifold Miracles, his Life was the light of Men, John 1.4, 5. He came a light into the World, yet a dark World received it not, John 3.19, 20. and how did he sweep a Dirty World, with the Besom of his Word and Spirit, &c.

Enquiry the 2d. The Matter or Commodity, one Groat was lost out of ten, this was the whole substance of this Woman by Sex, 'tis not said here, one lost of an Hun∣dred, as in the first Parable, but one of ten pieces, which was the Hous-wifes whole Stock, she had no more.

N. B. Note well; Dionysius's Gloss upon it is, that our Lord left 99. sheep, and but the 9. Groats, both made up of nines, which signifies the nine Orders of Angels, made of thrice three, and but one of Mankind (which was lost) in both the Parables, that the Unity and Trinity of the Godhead, (saith he) might be adored and praised by the Trinity of the Angelical Nature, and by the Unity of the Human Nature, and he

adds, nine is an imperfect Number, implying, that Man (being found after his fall) makes up the breach in the City of God, by the final fall of the Evil Angels, this one added to the nine, makes the Church of God a compleat and perfect Number; God will have his Church, made up of Corporal and Spiritual Creatures:

N. B. Note well; Man is like the Microcosm, or little World, who borrows his parts from the Macrocosm, or great World, as flesh from the Earth, blood from the Sea, breath from the Air, and heat from the 4th Element of Fire, as to his Body; then as to his Soul, Man carries Congruity with Angels; yea, and Man hath a Resem∣blance of the Holy Trinity, in the three Superior Faculties, Understanding, Will, and Memory.

2. Answer to the 2d Enquiry, Fallen Man is this lost Groat, who falls under a Threefold Consideration, 1. His Making, 2. His Losing, and 3. His finding, which hold out the Threefold State of Man, the first his state of Creation and Generation, the second his state of Degeneration, wherein he was lost, and the third his state of Regeneration, wherein he is found: Man when first made, (call'd Nummus Dei, Gods Money) was a most curious Silver piece, coming first out of Gods Mint, did shine most gloriously, and was excellent both in Matter, in Form, in Lustre, in Stamp, in Weight, in Sound, and in Superscription: But now in the faln Estate, he hath lost all those Excellencies, as 1. In matter, he was not made of Brass, or of Tin, or Copper, but of Silver, than which no Mettal is better, but Gold; So no Creature was better than Man, but Angels, Man was made but a little lower than they, Ps. 8.5. Man was made, ex Me∣liori Luto, of better Materials than other Creatures, saith Ovid; but now nothing is left, save Reprobate and Rejected Silver, Jer. 6.30. all Dross.

2. This Groat was Coined in a round Form, an Emblem of Immortality, wherein Man was Created; had he not sinned, he had not dyed, for Death was the Wages of sin, Rom. 5.12. The State of Innocency, had this kind of Immortality, as it was pos∣sible for Adam not to dye, so it was not impossible for him to dye, but now his sin hath put all Men under the power of Death, Hebr. 9.27.

3. This Groat had such a Lustre and Glory, Ps. 8.5. That all Creatures paid their Homage to Adam, who had a Lordly Dominion over all Beasts, Fouls and Fishes, &c. Gen. 1.26. But now Man is besmeared with sin; this Groat hath gathered Iniquity, Ps. 41.6. So that Man hath lost his first Majesty, and Beasts Rebell against him, &c.

4. Man was at first stamped with Gods Image upon him, as Caesars Silver pieces were stamped with Caesars Image, Mat. 22.21. there was then knowledge in Mans Mind, Obedience in his Will, and Order in his Affections; but now Satan hath set the print of his Limbs, [upon all the Faculties of Man, so that now he is become, Inversus De∣calogus] a mere opposite to Gods Law; man is quite of another make, than God at first made him, &c. whole Evil is in Man, and whole man is in Evil; so that this old Groat must be melted down, before it can be capable of a new Stamp, &c.

5. Man at the first was full weight in the Ballance of the Sanctuary, which required double weight to the common Ballance, then was Man most current Coin in the Court of Heaven: But alas now by the fall [Mene Tekel] Dan. 5.25, 27. is writ up∣on Man, He is weighed in the Ballance, and found wanting. He hath now naturally a vain light Mind, even at his best Estate, lighter than Vanity, Ps. 39.5. Man is heavy enough in respect of sin, but very light in respect of grace; so like an old Groat, has lost many grains of weight.

6. Man (coming first out of Gods Mint) had a good sound or ring, like the sound of the Silver Trumpets, Numb. 10.1, &c. his Tongue was then his glory, but now his shame, a tinkling Cymbal, a sound of emptiness, a jarring sound, he speaks the Language of Ash∣dod, more than of Canaan, Nehem. 13.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unsavoury Speech, Eph. 4.29. Col. 4.6. and oft-times his Heart and his Tongue are not Relatives, when speaking one thing, yet thinking and purposing another, 2 Cor. 1.17. Mat. 5.37.

7. Mans first Superscription was Holiness to the Lord, Zech. 14.20. Gods Off-spring, Acts 17.28. Yea, the Son of God, Luke 3.38. But now so little is left of Gods Image and Superscription, as (like Jobs Messengers) tells tidings only of our great losses, now are we called Children of Adam, of Wrath, of Belial, of Disobedience, of the Devil, of Hell, and of Perdition, those be Titles of us sinful flesh. N. B. Note well; as Zedekiah had the empty Title of a King, after he had lost his City and Kingdom, Jerem. 52.7, 8, 9, &c. So Man hath now only the bare Title of being Gods Master∣piece, his City is broke down, his Temple burned, this Silver piece is lost in a dirty World, 'tis seized upon by Satan that strong Man, Luke 11.21. and Lord of the Soil, as God of this World, 2 Cor. 4.4. Quis talia fando, Temperet a lacrimis? Who can look

upon this Burnt Temple, and not weep, as Ezr. 3.12. If David did so much admire at Gods wonderful making of Man. Ps. 139.14, 16. How may we stand Astonished at the Devils wonderful Marring of Man, and spoiling him of all these seven aforesaid Ex∣excellencies.

The 3d Enquiry, The manner of seeking this lost Groat, together with the means whereby it was sought.

Answer, 1. in general, this Groat is lost, past finding out as to it self, if the Hous∣wife do not seek it, assuredly it can never seek her, 'tis either lost in the Dust of World∣ly Treasures, or in the dirt of Carnal Pleasures, or on the Pinacles of Earthly Ho∣nours, 'tis lost in some bye corner or other of sin and error, N.B. Note well; Satan poured in his Poison into the Spring-head or Fountain of Mankind, namely Adam, that so all the streams flowing from him, might be poisoned by him; he staid not to pour in his poison into every Son and Daughter of Adam, as every one was born into the World, this had been too tedious work for the Devil, hence we as well as others are born Children of Wrath by Nature, and of Disobedience, Eph. 2.3.

Now more particularly of the lost Groat, 1. The Person seeking, as he is the party losing, is our sweet Saviour, who seeks carefully, constantly, as Joseph sought his Brethren, whom he found in Dothan (which signifies Defection) Gen. 37.16, &c. as our Joseph or Jesus doth find us: He endured Contradiction of sinners, Hebr. 12.3. yet sought he us diligently (as here) even unto Death, Grave and Hell it self, untill he found us: So was found of them that sought him not, Isa. 65.1. Reason 1. It was his Errand at his Fathers command, Luke 19.10. & 4.43. John 4.4.32, 34. & 6.38, 39, 2. It was his Delight, Ps. 40.7, 8. He minded his Fathers Message, more than his own meat, Matth. 21.17, 23. as Job 23.12. loving us better than himself, for he is love, 1 John 4.8. 3. He accounteth not himself compleat, untill he find all his Members, Eph. 1.23. He will not want a little Toe, but all parts must be with the Head, John 17.24. and he is still crying in David's Bowels, [is there yet any of the House of Mankind, that I may shew the Kindness of God to them, [2 Sam 9.4.

Secondly, The means wherewith he fought, namely a Candle and a Besom, the Candle goes before the Besom, for giving Light, when lighted to the right use of the Besom; 1. The Candle (God says, I will search Jerusalem with Candles. Zeph. 1.12.) Is Two∣fold, the External and the Internal Candle, the External is the word of Christ, Ps. 119.105. Prov. 6.23. (beside this there is the Eternal word, John 1.1, 9. which is the God∣head of Christ) but the Internal Candle, is the Spirit, which is Twofold, 1. The spirit of Man which is called the Candle of the Lord, Prov. 20.27. This Candle burns but dimly in the fallen Estate, so that by its light, we do but grope after God, like blind Men, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) Acts 17.27. Hereby we have some faint Directions to a Sin-Denial, but not enough for a right Self-Denial: It cannot teach a Man to feel the Weight and Curse of Adams sin, committed above 5000. years agoe, nor to be sensible of the Stain of sinrunning in the blood of depraved nature, in the whole off-spring of Adam, this Light of nature doth not enable us to see, and hate sin as the greatest Evil, nor to behold and love Christ as the chiefest good, Cant. 5.10. as outbid∣ding the bravery of all other Objects: This Dim Spark of Nature's, kindling Isa. 50.11. cannot discover that grand Gospel sin of Ʋnbelief, to be the Condemning sin, John 3.18, 36. Heb. 3.19. Which binds the guilt of all other Moral sins, upon the back of the Con∣sciences of sinners, &c. Therefore must we pray 2. for the spirit of God, which God hath promised to give unto them that ask it, Luke 11.13. whereby we who were in Dark∣nest, become light in the Lord, Eph. 5.8. and are brought into Marvelous Light, 1 Pet. 7.9. and when Christ lights up this Candle (which is his work only) then doth he Com∣mand Light to shine out of Darkness, 2 Cor. 4.6. whereby we become the Children of the Day, as well as of Light, 1 Thes. 5.5. What a goodly Candle is this, when it shineth forth from the Candlestick of the Gospel, when the Gospel of grace, is accompany'd with the grace of the Gospel! Oh bless God for giving us his Golden Gospel in this our Iron-Age: And Oh pray that this Golden Candlestick, together with this Glorious Candle, may not be removed from us, as it is Threatned, Revel. 2.5. and is Accom∣plished in Asia, Germany, and other places, for their misimprovement of it. If we dare doe Deeds of Darkness, in a land of Light, alas how soon may our Lightsom Goshen be turned into Egypts Darkness:

As 'tis Christ's Work to light the Candle, so 'tis Satans Work to blow it out; that Prince of Darkness loves Darkness, and not Light, for hiding his Deeds of Darkness: 'Tis the common cry in Winter Evenings, [Hang out your Lights,] but it was the cursed cry of Satans Tools in the late Persecution, [Blow out your Lights,] and God

may again hiss for the fly of Egypt, or for the Bee of Babylon, Isa. 7.18. with new blasts from Hell, to blow out our Light from Heaven: Alas, are there not many sad Symptoms (as Indications) to fear it, as 1. How great is the snuff that makes our Candle burn but very dimly, and no High-Priest among us to improve the Golden Snuffers. 2. There is a great Thief in our Candle, that makes it sweal away over∣fast; namely, a perverse Spirit, mingled in the midst of us, as Isa. 19.2.14. in our late biting and devouring one another, which hath an Apostotical Caveat put upon it, Gal. 5.15. the two pitchers in the water cryed, [Si collidimur frangimur,] if we clash, we break, our over-fierce contenders are Evil, as well as foul contemners of the Gospel. 3. Our oyl that feeds the Lamp, runs very low and dreggy, especially in Converting Work, few lost Groats are now found by the light thereof: Alas, we pray not to our great High-Priest, that he may pour in more fresh-Oyl, &c. Levit. 24.2, 3, 4. and we our selves may be like the Foolish Virgins, who had Oyl in their Lamps (a Form in their Lives) but no Oyl in their Vessels, no power of saving grace in their Hearts, Matth. 25.3.4. 2 Tim. 3.5. How is the light of the Gospel now both disesteemed, as was Manna loathed for light Bread, Numb. 11.6. and 21.5. and how is it dishonoured, as if but a Fable devised to keep folk in fear only, and how is it disowned by those that run to Baalzebub, the God of Ekron, rather than to the God of Israel, 2 Kin. 1.4. pre∣ferring the base lyes of the Old Lyar, and of a Treacherous Heart before the Gol∣den Truth of the Gospel of Christ, Isa. 8.19, 20. John 14.6. and Lastly how is it also Disobeyed, which is as the sin of Witchcraft, 1 Sam. 15.22, 23. Christ renders Ven∣geance to such, 2 Thess. 1.8. No Master loves a lighted Candle to be abused by idle Servants in evil Works, such as quarrels, wantonness, &c.

The 2d Means is the Besom, N. B. Note well; the Order, first the Candle, and then the Besom as above; for Light was the first Created Ornament of the Old Creation, Gen. 1.3. Even so it is in the New Creation, Acts 26.18. 2 Cor. 4.6. Gods first Work in every new Creature, is to break down Windows, and let in Light into a Dark Soul, 2 Pet. 1.19. Then is the Candle-light of Saving knowledge, to guide the Application of the Besom? There is a Besom, Isa. 14.23. which is, Scopa perditionis, a Besom of De∣struction, but this here is Scopa pu••gationis & Salvationis, a Besom of Purification and Salvation, which is Twofold.

• 1. The Gospel of Grace, which sweeps a dirty World.
• 2. The Grace of the Gospel which sweeps a dirty Heart, dirty Samaria was swept by the former, Acts 8.8, &c. and many more places, but many more Persons by the lat∣ter, to wit, by the grace of Repentance, especially, when 'tis joyned with Faith and Hope, which have a purifying property, Acts 15.9. 1 John 3.3.

N. B. Note well; 1. The Gospel of grace is Congruous to a Besom, made up of ma∣ny (Wands or Rods) as it is a Complication of many Golden Truths, and when it was first preached and applyed as a Besom to the Old Jerusalem, it found that place far unlike the New Jerusalem, which is paved with pure Gold, Revel. 21.21. but was more filthy than Samaria and Sodom it self, Ezek. 16.47. yet then many Thousands of lost Groats were found out in it, Acts 2.41. and 4, 4. and 5.14. This New Besom swept clean indeed, as the hot Sunshine in the Spring time sweeps clean the Streets, so did the hotter Sunshine of the Gospel from the Sun of Righteousness, Mal. 4.2. at this time, and in this place: So in Samaria, many Silver pieces were sound, which had been lost in the Dirt of Simon Magus's, Sorcery and Atheism, Acts 8.10, to 25. Oh! Bless God, this Besom still lasts, and Oh that it may sweep London for lost Groats.

N. B. Note well; 2. More especially this Besom here, is that grace of the Gospel, to wit, Repentance, and so tis explained, ver. 10. a Sinner that Repented, 'tis a Christ-finding, and a Soul-finding grace, there is a time for all things, a time for losing, while in the Wilderness of sin, and a time of finding, as in Jer. 2.14. In her Month they shall find her, when her time of Love from Christ cometh, Ezek. 16.8. Now the Soul awakes out of the Sleep of sin in Christ's Image, Ps. 17.15. Eph. 5.14. The old House is made new in all parts, 2 Cor. 5.17. 1 Pet. 2.24. Eph. 2.1, 2, 3. This grace of Repentance, sweeps sin out of all Members of the Body, and faculties of the Soul, &c.

N. B. Note well; 3. This House that is swept, is either 1. The great World. 2 Tim. 2.20 whereof God is the bullder▪ Hebr. 3.4. an House made up of manifold Materials, and consists of upper and lower Rooms, and Christ will sweep all the Dirt of Anti∣christ out of this World, Zech. 13.2. when his own time comes, he will take to him∣self his great power, Rev. 11.15, 17. God will do it in his time, Isa. 60.22.

N. B. Note well; 4. This House is 2. Meant Man the little World, who is (as an

House made of many Materials, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] all differing Members and Facul∣ties, Doors of the Ears, and Windows of the Eyes, differing Rooms, the Heart is the inner Room, which should be the Guest Chamber for the Passover, Luke 22.12. the large upper Room, Mark 14, 15. and for Christ's Dwelling-House, Eph. 3.17. This House needs Repairing, Christ is the Repairer of Breaches, Isa. 58.12. His Father did work, he wrought in the first Creation, (called Creatio transiens) but the Son works in the New Creation, which is called, Creatio continuans, a continual and daily work, John 5.17. This House in the fallen Estate, is as Babylon, Revel. 18.2. an Habitation of Devils, till Christ come to sweep them out, Luke 11.21, 22. There remains still the unrenewed part, Some Blood to be cleansed away, which is not yet cleansed, Joel. 3.21. 2 Cor. 7.1. Therefore must we use this Besom of Repentance every Sabbath, every Sermon, es∣pecially at every Sacrament, where not one crum of Leaven should be left, Exod. 12.15: cleanse this House, as Hezekiah did the House of God, 2 Chron. 29.16, 18. and Nehemiah did after, Nehem. 13.7, 8. and Christ, also John 2.15. Matth. 21.12.

N. B. Note well; Take heed we sin not away God and his Gospel, woe to us if God go from us, Hos. 9.12. we may embrace the Gospel for a while, and then kick it out of doors, as Amnon did Tamar, 2 Sam. 13.14, 15, 17. the like is said, John 5.35. Gal. 4.15. They then would have pulled the Preachers Eyes out; 'tis sad when God forsook Shiloh, Jer. 7.12. having lost the Ark of Gods presence, 'tis sad when Gods House is left Desolate, Matth. 23.38. 'Tis sad to live in a Land of Darkness, without Gospel Light, Matth. 4.16. 'tis sad when God saith, they that are filthy, let them be filthy still, 1 Cor. 14.38. Revel. 22.11. They shall have no more of my Candle light, and See John 12.35. Oh blessed be God, who now feeds us as Lambs in a large place, Hos. 4.16. and after the manner of Lambs, Isa. 5.17. even in a Fathers Bosom, Isa. 40.11. yea, with clean Provender, Isa. 30.23. but 'tis sad when God saith, [Ephraim is joyn∣ed to Idols, let him alone,] Hos. 4.17. I cast him out of my care, I will not feed you, Zech. 11.9. 'tis sad when God saith so, and that the Kingdom of God shall be taken from us, Matth. 21.43. even that which we have, and what we seem to have, Matth. 25.29. Luke 8.18. 'tis a great loss to lose the Gospel, Job preferred it above his food, Job 23.12. and Luther cryed, [Mallem in inferno, &c.] I had rather live in Hell with the Gospel, than in Heaven without it, and it was our Fathers saying, [brown Bread and the Gospel was good cheat,] Oh how may our Sun set at Noon, Amos 8.9.

Caution, Nonpayment of Rent, Dues and Customs, makes a forfeiture, then pay the Custom of Prayer and Praises, that as we have received the Candle and Besom of this blessed Gospel from our Fore-fathers, so we may continue it with us while we live, and transmit it to our Posterities when we dye; but if our superfluity of sin be not seen by the Candle, and swept out by the Besom, Jam. 1.21. if we thus improve not the Gospel of peace, how may the woe of War, Blood, Fire and Smoak come upon us. Acts 2.19. Matth. 21.41. Evertit, swept, was turned into Evertit, swept a∣way, as the Old World by Water, and shall again be by fire at last, &c.

The 3d Parable is; That of the lost Son, Luke 15.12. to the end, take a short pros∣pect and paraphrase upon this Parable.

Remark 1. The first Mystery of it is, the Man here is God, who hath two Sons, the Jews and the Gentiles: The Elder Son the Jews do envy, that God magnifies his Mer∣cy more to the younger Brother, those Sinners of the Gentiles (so called, Gal. 2.15.) than to them; which Christ reproves, Matth. 20.15.

Remark 2. The Second Mystery of it is, to Demonstrate how God doth delight in Mercy, Mic. 7.18. which is seen in his readiness, to receive the worst of sinners, when they return to him by Repentance, even a Manasseh and a Mary Magdalen, &c. those two None-such sinners, and so this penitent Prodigal, here set forth by many seemingly mis-becoming passions and postures of a Father, to such a Son, ver. 20.

Remark 3. The main purport of this Parable, is also to view the Threefold State of Man in general, 1. His Righteous State in his first Generation, God made Man upright, Eccles. 7.29. Man was then an happy Child or Son, in his Fathers Family, but having got his Portion into the Hands of his own Freewill, he play'd the Bankrupt, and brought in the second State of Degeneration, by excess of Riot, which was the misera∣ble fruit of Mans eating the forbidden Fruit; then the Third State of Regeneration is a blessed Remedy to his cursed Malady, by repenting of sin, and returning to God, and catching hold of the Tree of Life, leaning on our Lord for Life and Salvation, Cant. 8.5. Isa. 50.10.

Remark 4. Man in general, is called and compared to two Sons here, for all Man∣kind in Adam, were equally Gods Sons and Daughters, but all in him sinned and dyed:

There be two sorts of Adams Seed, First, some are such as belong to God by the Right of Creation only, as they are Gods Creatures, Secondly, others belong to him, by Regeneration also, John 1.12. as new Creatures and Adopted, &c. the former have their portion laid out on them in this life, Ps. 17.14. for God is good even to bad Men. Matth. 5.45. Luke 6.35. but the latter have their best portion laid up for them in a better life, Ps. 31.19 1 Cor. 2.9. Matth. 5.12. Rom 8 19. 2 Cor. 4.17.

Remark 5. In the person of the Prodigal, is shewn us, 1. Mans Egress and departing from God, from their Fathers House, being furnished with the good things of this life, as his portion of Health, Wealth, &c. 2. His Progress and wandring into the Wilder∣ness of sin, and spending his all [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by living lewdly and unsave∣ably, leaving nothing to live upon, praeter Caelum et Caenum, that is Air to Breath in, and Earth to Tread on: Ruine must follow Riot at last, 3. His Regress and return to God by Repentance; his Aversion from God, ends in Conversion to God.

Remark 6. Though Mankind in the fallen nature, do generally run a whoring from God, Ps. 73.27. yet there be some with David, that thinks it best to draw near to God, ver. 28. The Election obtains it, though the rest be hardened, Rom. 11.7. yea, the same person that formerly hath loved lewdness, and lived in all licentiousness, yet if one of Gods chosen Vessels, electing love will not leave him in this lost condition, but by some gracious providence calls them back, as both Paul was, and this Prodigal here, &c.

Remark 7. This Prodigal had those Characters of an Evil Son, as 1. In desiring a di∣vision of his Fathers goods, while his Father was alive, 2. In forsaking his good Fa∣ther, so soon as he had got possession of his part and portion into his own hands, and 3. In his so quickly consuming his All in Riotous Lewdness. This is an Image (as be∣fore) of the first Man falling into sin, when he was (by the subtle Serpent's suggesti∣ons) made Ambitious of sharing with his Maker, and seeking Happiness in himself, and a Will and Ability to be a God to himself, &c. hence flowed in that Deluge of Sin and Misery: This Second Son, figures out the second Depraved State of Man, for younger Sons are oft of a depraved wit, less wise, more wavering, not enduring a Superiour, but longing for liberty, and to live as themselves do list, the Father here (being a free Agent, and bound by no Law) gives him his desired portion, ver. 13. Youth is hot, he is quickly gone to promote his own profuse projects, he goes down in∣to Egypt, saith Dr. Hammond, which brought him into a Famine, &c. He that disdain∣ed to live with a loving Father, was compelled to joyn himself to an unkind stranger, who allowed him not a bellyfull of wholesom food; he that had despised the Dignity of a Son, now offers himself to be a Slave, by many sordid Insinuations, and to be a Servant, and a Swin herd to keep Swine, the vilest of Beasts. Lastly, he that would not understand the Blessing of Plenty at home, became better instructed by Extream want and pinching penury abroad, he was reduced from Meat for Men, to Mash for Hoggs, Siliquis, Michrubim, Hebr. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, Husks of Beans, such as were of evil Juice, and of hard digestion; and it may well be supposed a very small measure of this sorry Meat, would have now satisfied him, because in this time of a mighty Famine, he must not measure out the Husks himself, but it must be done by some deputed for that Service, and surely that Deputy allowed small measures for Hogs in a Famine.

Remark 8. The sad Catastrophe of his prophane Progress in the Wilderness of sin, produceth (through the grace of God) a Resolve of his Regress, and returning home, ver. 17. wherein Antecedents, Concomitants, and Consequents, may well be observed, N. B. Note well,

1. Antecedents, Which Teach us, 1. That the time of our Distance, and Estrange∣ment from our Fathers House, is a time of Folly and Madness, 'tis said, [he came now to himself,] who had been Mad before: learn hence, 2. God is good to us, in Afflict∣ing us, Ps. 119 71. 'Tis out of his Faithfulness to our Souls, that he doth afflict our Bodies, ver. 75. that he Hedges up our way with Thorns, Hos. 2.6. as he did this Prodi∣gal here, whom he whip'd home with a smarting Rod, when neither Harlots nor Citi∣zens could now Comfort his awakened Conscience; and this teaches, 3. That Man will make any shift, rather than return to God at his call, Jer. 3.1.22, 23. Isa. 55.1. This Son shuffles with a Citizen, and among swine for a while, but finding the very Hogs more happy than himself, ver. 16. then he reflects and resolves to return home.

2. The Concomitants, which teach us, 1. This fool had hitherto been ignorant of the way to the City, Eccles. 10.15. but now having the hand of Heaven touching his

Heart, his stout stomack, stoops to Gods Terms, saying in himself: ver. 17. If I stay here, I am but a dead Man, (like the Lepers, 2 Kin. 7.4.) none of my fellow sinners do relieve me, therefore I must needs home, Conversion to God, comes hardly off, 'tis no easie work, till constrained by want, which had forced him out of his false Rests, and made him Apply his Heart to seek Wisdom, Eccles. 7.25. Here not a Rich, but a poor Camel, just upon drawing through the Eye of a Needle, Mark 10. ver. 25. This hard work requires Almighty Power, such as Raised Christ from the Dead, Eph. 1.19. He could not lick himself whole, (as the Dog doth) when he is wounded, 1 Pet. 2.37. Nor as the Jews do with the Works of the Law, Rom. 9.31, 32, & 10.3. Nei∣ther Egypt nor Assyria, could heal Ephraim of his Wound, Hos. 5.13. Jerem. 2.13, 18, 19. nor will all our own best washings, make us pure to God, ver. 22. There is a returning, which reaches not home to God, Hos. 7.16.

The Second Lesson, learned from hence, is that real Repentance, as a rising up from sin, and resolving to return home to his Fathers House, yea, and do really Return too, for there be many who resolve, but return not. All those parts of a True Penitent are found here, 1. An Holy Meditation or Consideration of three things, First, de Malo Commisso, of the Evil he had done in a wicked Life: Secondly, de bono Amisso, of the good he had lost in forsaking his Father, and Thirdly, de Damno perpesso, of his present perplexities, thinking it better to venture upon a return home, to an offended Father, what ever he suffered thereby, than to dye a lingring Death by a long Famine, which he looked upon, as little else than a self-murder, &c. The 2. part of a True Peni∣tent, is his Hearty Determination or Resolution, of doing two Duties after his rising up, and returning; the first is his Confession, which he looked on as a necessary Duty, both for the Pardon of sin, Prov. 28.13. and for preventing of Satan, that accuser of Men, Revel. 12.10. or he accuses himself, as likewise for the easing of his own grieved Spirit, as Sea sick, and Sin-sick, Jonah did. Jon. 1.9, 10. The Second Duty, is his Supplication, [make me as thy hired Servant,] ver. 18, 19. His Compassionate Father, did prevent this particular prayer, ver. 20. Oh, what a lowly mind was this proud prodigal blest with, who before, could not be content with the Dignity of a Son, but now can stoop to become a Slave, a Door-keeper, a Dog, Mat. 15.27. He could be content to be a Dog, so he might but be Christs Dog as she was: The Third part of a True Penitent, is an Humble Resignation into the Hands of a Justly offended Father, Sub∣missively prostrating himself at his Fathers Feet, (like a right Son of Abraham, whom God called to his Foot, Isa. 41.2.) yielding himself up to his Fathers Will and Pleasure, to do to him, to deal with him, and to dispose of him, whether for kick∣ing of him, or for killing of him, (both which he had justly deserved) as his Father thought good: Thus he cast himself wholly into the hands of his Fathers Mercy, with∣out any Mediator to intercede for him, how much more may we cast our selves on God in Christ, our Mediatour? N. B. Note well. A True Penitent, 1. Explores his wicked ways, Lam. 3.40. 2. Deplores his present Misery, Jerem. 30.18. 3. He doth implore Gods future Mercy, Luke 18.13.

The 3. Observable, is the Consequents of this lost Son, finding both himself, and his way home again, after all his lewd Carriages towards his Father, is his loving Fathers lovely Carriages towards him, ver. 20, &c. This is the Second part of the Parable, as the first was the Prodigals, both Impenitent Rambling, and his at last Penitent Returning:

Remark the 1. How this good Father, received this bad Son when returned, [when the Son was yet afar off,] and but coming slowly, (as one doubting of his Reception) the Father ran to meet him, and had Compassion on him, and fell upon his Neck, and kissed him:

N. B. Note Well, 1. Though Man a Father in the fallen Nature, be naturally very prone to take Revenge, and too Tenacious in their Priviledge, of punishing their offending Children, yet, behold here is a Man a Father, who can (out of his Father∣ly Affections) so easily forget and forgive, the most notorious and None-such offences of this Prodigal Son, and who can kiss him also, when one would think this Son, having no Mediator for him, he should rather have kicked him, if not have killed him than have kissed him.

N. B. Note well; 2. All this is a lively Emblem of our Heavenly Father, who is cal∣led the Father of Mercy, 2 Cor. 1.3. and who pittyeth his Children, (as this Father did his) Ps. 103.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept. signifies, a pitty, ex intimis Vesceribus, a vehement mov∣ing to Compassion, from the most inward Bowels, this also is expressed, Isa. 49.15. Ezek. 16.6. and Jer. 2.2. And how is Gods preventing grace shadowed out here, [while the Son was yet a good way off, the Father ran to meet him,] though a gracious

God be slow to Anger, Nehem. 9.17. Nahum. 1.3. Psal. 103.8. and 145.8. Prov. 15.18. and 16.32. Joel 2.13. Jonah. 4.2. yet is he very swift to shew Mercy to poor Peni∣tents, the Father hence loveth you, John 16.26, 27. and Gabriel came flying swiftly with Comfort, Dan. 9.21, 23. God is said to meet such, Isa. 65.24. even the better half way, [tantùm Velis, & Deus tibi praeoccurret,] saith Bernard. If there be in thee, but a willingness to return, thou having a Mediator, God will run to meet thee, while thou art yet afar off, and prevent thee of saying, [Let me be as thy hired Ser∣vant, ver. 21.] as this Father did his Son here: N. B. Note well; Such is the fullness of our Fathers love to us, that though we have spent our first Portion, we had in the first Adam, yet hath he a new, another and a better Portion for us in the Second Adam, upon our return to him, as the Father, here, &c. God is not only a loving God, but he is love it self, 1 John 4.8. and Christ (called our Everlasting Father, Isa. 9.6.) Inn (which receives all comers from all Quarters) and by the posture of his Death, Dying with his Arms spread abroad, open upon the Cross, (the posture of Embracing Friends, &c.) and crying, [him that cometh unto me, I will in no wise cast out,] John 6.37. Answering all doubts at once, with [in no wise] there.

Remark the 2. After the Father had kissed his new-found Son, &c. he said to his Ser∣vants, [bring forth the best Robe,] ver•• 22. wherein, and in ver 23. there be four parts, 1. Raiment for his Back, 2. Ornament for his Hands, 3. Shooes for his bare feet, and 4. Feeding, yea, a Feast for his Hungry Belly: N. B. Note well, as to this Raiment in the first place, 1. This Prodigal, returns with Ragged Cloaths upon his Back, as well as half starved, with that mighty Famine, as to his Belly, yet must he have the best Robe put upon him. N. B. Note well; This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the first Robe, and which Augustin understands to be the Dignity or Innocency of the first Adam, which he lost by his fall, indeed that was Stola prima, the first Robe, but it was not Stola optima, the best Robe, for the Righteousness of the Second Adam, is a better Robe, than that which Adam had, or that which Angels have, it being the Righteousness of God himself, Phil. 3.9. The Robe of Christ's Righteousness, (wherewith he Cloaths his Redeemed) is more glorious than that of Adam, in the Covenant of Works, for our Redeemer, was made a Mediator of a better Covenant, Hebr. 7.22. and he maketh us Kings and Priests unto God, Revel. 1.6. a Royal Priesthood, 1 Pet. 2.9. for Robes are the proper Raiment of Royalty. This Honour have all the Saints ••s. 149.9 and the Covenant of grace with its [Non posse cadere,] 'tis not possible to fall from it, is better than the first Covenant with its [posse cadere aut non cadere,] 'twas possible to fall, or not to fall: This makes all those that are nigh their Father, Ps. 148 14. to become Princes in all Lands, Ps. 45.16. Isa. 49.23. N. B. Note well; 3. Oh what bottomless and boundless Bowels of Divine Love, do yearn here over lost and naked Man, when our Heavenly Father cries here, [bring forth the best Robe,] as if he had said, if I had one Blessing better than another, he shall have it, who thinks himself less than the least of them, Gen. 32.10. Moses saw the People naked, and cries for Vengeance, Exod. 32.25, 26. but our Messiah, here called for the best Robe, &c. N. B. Note well; 4. The Dimensions or Quantity of this Royal Robe, which are three, Longitude, Latitude and Profundity, 'tis a long, broad, and thick Robe, 1. 'tis long, even down to the foot, as Revel. 1 13 not like those that reached to the Buttocks only, 2 Sam. 10.4. Alas, as the feet of Christ's Mystical body, stands in need of washing, John 13.10. So they have need of covering with Christ's Skirts, that the nakedness of so much as a little Toe appear not, Rev. 16 15. As Shem and Japhet, are highly commanded for ta∣king a Garment upon their shoulders, and going backward, to cover their Fathers Nakedness, &c. Gen. 9.23. So, and much more than so, did our Redeem∣er commend his love to naked Mankind, when he went backward from that glory (he had before with the Father, John 17.5.) to come down and cover our na∣kedness: The shaddow of the Firmament Sun, went backward ten Degrees upon Ahaz's Dyal, as a Token of Hezekiahs Recovery from sickness, Isa, 38.7, 8. and accordingly the shadow of the Sun of Righteousness, (Mal. 4.2.) went backward, more than ten Thousand Degrees, for a sign of Mankinds Recovery from Death: The 2. Dimension, it was a large, wide or broad Robe, as broad as Gods Commandment, (against which Man sinneth) was broad, that is, exceeding broad, Ps. 119.96. and this Robe is as broad, as Mans sin is against Gods broad Commandment: Though Mans sin be so broad, as to reach, from Earth to Heaven upward, yet this Robe of Christs Righteous∣ness, is higher than the Heavens, Hebr. 7.26. and though Mans sin reach from Eas•• to West, in a traverse Line and Circumference flatward, yet this Robe is broader than

it, Ps. 103.11.12, 13. Petcata non Redeunt in Justisicatis, saith the Mazim in Divinity, as the East is so far remote from the West, that these two can never meet together, so long as the World lasteth; even so the pardoned fins of Justified Persons, can never return upon them any more, Isa. 43.25. Alas, our Righteousness is a covering, that is narrower than to wrap our selves in it, Isa. 28.20. 'tis but a fig-leaf Apron covering, Gen. 3.7. which slenderly enough, doth but cover the nakedness of the lower part of the body only, and not comparable to those lasting Coats of skins, wherewith the Lord Clothed our first Parents, Gen. 3.21. which signified, both the fleece and the skin of the Lamb of God, and which covereth the whole Man: There is plenteous Redemption in Chrise, Ps. 130.7. The Salve and Plaster is broad enough for the Sore, it covers the broad Commandment of God which breaths out Curses where it is not covered, as the Mercy-Seat covered the Cursing-Tables of the Law, Exod. 25.21. This Robe is like the precious Oyntment, that was upon Aarons Head, and ran down to his Feet, anointing the very skirts of his Garments, Ps. 133.2. yea, this Robe is broad enough to cover the sins, not only of the worst of sinners, (such as of Manasseh in the Old Testa∣ment, and off Mary Magdaden in the New••) but also to cover the sins of all Nations; here∣upon Christ said, [go ye into the World, and Preach the Gospel unto every (Humane) Creature.] Mark 16.15. into all Nations, Matth. 28.19. Therefore is it Recorded by Jonah, how this Robe of Divine Mercy, reached even to [Nineveh it self, which was a Pagan City, built by a wicked brood of cursed Cham, and Inhabited by as wicked a crew at that time, when free grace found them. N. B. Note well; Though there be no Robe of Gospel-grace to cover the finally impenitent; the thundering and the threatning Law is all, and only their Due and Doom, 1 Tim. 1.9, 10. As against Righ∣teous ones, there is no Law; so for such wicked ones, there is no Gospel: But if thou be one that Trembles at Gods Word, and bethinks thy self, 1 Kin. 10.47. and ver. 17. here then God hath a look of love for thee, Isa. 66.2. though thou hast been one of the chiefest of sinners, yet if truly penitent, thou shalt find Mercy, 1 Tim. 1.11, 12, 13, 14, 15. 'Tis a Faithful saying, Christ hath a piece of his Robe wherewith to co∣ver thy naked Soul, the Oyl of his grace runs down the skirts, the very Toes of his Mystical Body, thou may touch his Hem, and be healed, Mat. 9.20, 21. The 3. Di∣mension of this Royal Robe is; it is thick enough to keep that Soul warm, which is Cloathed with it; for how can any Soul be cold, when it is cloathed with the Sun it self, Revel. 12.1. If any professor wax wanton, and will be Summering too soon in the thin Garment of his own supposed Righteousness, he will assuredly catch Cold, and without Repentance, fall into a Consumption, and perish for ever; but this profoundly thick Garment of Christs Righteousness, can keep us from all danger of Cold, Rain, Winds, and Tempests: If we put on the Lord Jesus Christ, Rom. 13.14. He will then be to us a Refuge from the Storm, a shadow from the Heat, (as well as from the Cold,) when the blast of the Terrible ones is as a storm against our Walls, Isa. 25.4. In this Lord Jehovah, is everlasting safety: Isa. 26.4. This God-man shall be our peace, Mic. 5.5. and shall be our hiding-place from the wind, and a Covert from the storm, and as the shadow of a great Rock in a weary land, Isa. 32.2. yea, this Robe is so thick, that none of Satans fiery Darts, can pierce through it, when we are Armed with this Breast-plate of Righteousness, and with the Shield of Faith, &c. Eph. 6.14, 16. In this whole Ar∣mour of God, then are we Cannon proof, &c. we may then trample under foot, the Adder and the Dragon, &c. Ps. 91.13. Such may take up Serpents, or drink deadly Po∣tions, and shall not be damaged by them, Mark 16.18. Nay, yet higher, This Robe is so thick, that the wrath of the great God cannot penetrate it; for there it stays, sticks, and is fully satisfied when the Travel of Christs Soul appeareth for Justification, Isa. 53.11. where an angry God sees the Door-posts of any Heart or House be sprinkled with the blood of the Paschal Lamb, he then saith, [when I see the blood, then I will pass over you, and the Plague shall not break in to destroy you,] Exod. 12.7, 13. And that House or Heart, which hath the line of Scarlet Thread, (whereof this Royal Robe is Woven) fast bound to the Windows of it. Josh. 2.18, 19. All such shall be safe, when all others shall be destroyed, Josh. 6.22, 23, 24, 25. Thus Oh Soul, if once thou come to be co∣vered with this Scarlet Robe; This may may put more Joy and Gladness into thy Heart, than all the Confluences of Corn and Wine can convey into a Worldly Heart, Ps. 4.7. and then may thou say, with the Sweet-singer of Israel, I will both lay me down in Peace, and take my Sleep, for thou Lord only makes me dwell in safety, Ps. 4. 8. So he gives his beloved Sleep, Ps. 127.2. The Beloved of the Lord dwells in safety by him, the Lord covers him (with this Robe) all the day long, and all the night long too, Deut. 33.12. N. B. Note well; 5. Next to the quantity of this Robe, (in all its three Dimensions) comes in the

Quality of it, very Conspicuous in its Threefold Excellency: As 1. in its Purity and Perfection: Qualis causa, tale causa••um, as is the cause, so is the Effect. Now seeing this Robe is of Gods own Spinning and Weaving, therefore it must needs be pure, as he is pure, 1 John 3.3. And all his Works are perfect, Deut. 32.4. We read of Curtains made of fine twined Linnen, Blew, Purple and Scarlet, all cunning works. Exod. 26.1, 31. And 'tis farther said, that all the wise-hearted Women did Spin with their Hands, both Blew, and Purple, and Scarlet, Exod. 35.25. All these three are blood Colours, the Colours of Robes commonly Red, so may have a Reference to this Regal Robe here: Now may we not well wonder, from whence had these Brick-makers and their Wives, (for they were all universally but miserable Drudges in the House of Bondage) such cunning and curious skill in Spinning and Weaving work, such as the Robe of the Ephod, &c. we read of, Exod 29.5, 6. But the wonder ceaseth; if we consider how God filled Bezaleel with his Spirit of Wisdom, in all manner of Curious Workmanship, Exod. 31.1, 2, 3. And thus God is said to instruct the Rustick Husbandman in the Country, to manage all his Mystical matters of Husbandry, in Knowledge and Understanding, far Transcending the Capacities of all City-Cockneys? Isa. 28.24▪ 25, 26. 'Tis God our Maker, who teacheth Man more than the Beasts of the Earth, and maketh him wiser than the Fowls of the Heaven, Job 35.10, 11. Now the Philosopher saith, [a quo aliquid tale, est, illud est magis tale,] the Efficient, must be much more Excellent than the Ef∣fect, the borrower must be far below the lender. Thus God is called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a curi∣ous Artificer, as the word signifies, Hebr. 11.10. As that City must needs be a pure and perfect City. whose Builder is God, (as of that Heavenly Jerusalem described, Revel. 21. ver. 10. to 27.) So this Royal Robe can be no less pure, &c. because God is the Ar∣tificer and Maker of it; the Hill of God, the City of God, are most Excellent; so this Robe of God is the most Excellent Robe.

The 2. Excellency of this Robe, is the Beauty and Comliness of it: Aarons Sacerdotal Robe, is called a Garment for Glory and Beauty, Exod. 28.2. How much more glorious and beautiful, must this best Robe of our blest Redeemer be, who was Aarons Redeemer, as well as Ours, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-man, hence his Robe is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies [twice dip'd,] both as God, and as Man, of a double Dye: So though our sins be Scarlet Sins, (called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because twice dip'd in the Devils Dye-tub, both in the Wooll of our youth, and in the Thread or Web of our Elden years) yet this red Robe, makes them as white, both as Wooll, and as Snow, Isa. 1.18. This Robe is dyed in the blood of God, and is called the Blood of God; Acts 20.28. Therefore becomes it so effectual, to cleanse away the redness of our Crimson sins, 1 John 1.7. And this red Robe makes ours white, [The Martyrs washed their Robes white in the blood of the Lamb] Revel. 7.14. And to Believers are given fine Linnen, clean and white, which is the Righteousness of Saints, Revel. 19.8. Oh how beautiful were Christ's Robes at his Transfiguration, when his face shone as the Sun, and his Raiment was white; and glistering as the light, Matth. 17.2. and Luke 9.29. Christ is fairer than the Children of Men, Ps. 45 2. His Garments be grateful to the smell also, ver. 8. Oh happy Soul, that is wrapt up in them, &c.

The 3. Ezcellency of this Robe, is the perpetuity of it, Israels Garments, did last for∣ty years in the Wilderness, Deut. 8.4. But this Robe hath lasted from Adam to this day, almost 6000 years, yet not Moth-eaten, nor one hole in it: 'Tis our carking care (with the Gentiles) crying, wherewith shall we be clothed, Matth. 6.31. We take thought for new Cloaths, and such as will last long; come Soul, Here is a Robe for thee, that will last thee thy life: Oh, delay not to put it on, Rom. 13.14. Lest thy nakedness appear, &c. Rev. 16.15.

N. B. Note well. 6. Though it be the Groundless, Boundless, and Bottomless Bounty of God the Father, both to procure and proffer this Royal Robe, yet it is the Office of the Ministers of God, both to bring it forth, and to put it on, and so 'tis said expresly here, ver. 22. It was indeed first the Office of Angels, to Preach the first glad Tidings of the Gospel of Peace, Luke 2.10, 14. But that Employ was afterwards taken from Angels, and given to Ministers: It was an Angel indeed, that told Cornclius [his prayers were come up for a Memorial before God,] Acts 10.4. But as to the word of Reconciliation, the Angel refers him to Peter, ver. 5, &c. Therefore are Ministers called the Embassadors of God; because the Ministry of Reconciliation is given to them, and they in Gods Name, beseech all Men to be reconciled to God, 2 Cor. 5.18, 20. 'Tis their work to bring forth this best Robe, and to put it on here, &c.

Inference 1. Wherefore God chargeth the wicked World, that are Persecutors, to do his Prophets no barm, for they are his Anointed ones, Ps. 105.15. This is spoke to

Kings, not of Kings, they must not be churlishly touched, if so, God will strike through the Loins of such churlish Touchers, &c. Deut. 33.11. They are his Embassadors, and an Affront to them he accounts as an Affront to himself, as David did, 2 Sam. 10.4, 6. Thus Christ (our Mystical David) saith, [He that despiseth you, despiseth me,] Luke 10.••6. Ministers are Sacred Persons, and the Apple of Gods Eye, (the tenderest piece of that tender part.) Zech. 2.8. A push upon the Eye, is an unbearable push: Christ felt himself hurt, in the hurt of his Members and Ministers, Acts 94.

Inference 2. This serves as a caution to all professors, (as before to all persecutors.) If your Ministers, have (at Gods command) brought forth this best Robe, and put it upon you, as you do profess: Then consider this Royal Robe maketh you Royal Per∣sons, Christ saith, [I have made you Kings, &c.] Revel. 1.6. and 5.10. Such are made Princes in all Lands, Ps. 45.16. Isa. 49.23. Oh how obliging is this Royal Ho∣nour, to a Suitable Royal Behaviour: Do ye walk like the Children of a King, Judg. 8.18. Do ye walk [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], which signifies, Bravely, Handsomly, as well as Honestly, Rom. 13.13. If ye have put on a whole Christ, as Lord, as Jesus, and as Christ, that is, as King, Priest, and Prophet, ver. 14. If the Spirit of glory rest upon you, 1 Pet. 4.14. If this Royal Robe be your Raiment, as is pretended by your Profession, then ought you to walk worthy of God, who hath called you to his Kingdom and Glory, 1 Thes. 2.12. Then ought ye to walk worthy of the Vocation, wherewith ye are called, Eph. 4.1. Your Conver∣sations ought to be, as becometh the Gospel of Christ, Phil. 1.27. Solomon saith, [there be four Creatures that are Comly in their goings,] Prov. 30.29, &c. To which I add a fifth, namely, A New Creature; the true Believer, who endeavours to be Holy in all manner of Conversation, 1 Pet. 1.15. To wit, in the manner of his Thoughts, of his Words and of his Deeds, both unto God, and unto Man, making it his Exercise, and (as it were) his daily Recreation, day by day, (as the word imports,) to keep a Conscience void of of∣fence toward both, Acts. 24.16. This Robe requires an unblameable Holiness, 1 Thess 3.13. And to walk worthy of the Lord unto all pleasing, Col. 1.10. And to abound therein more and more: 1 Thes. 4.1.

On the contrary, how unbecoming it is to this Royal Robe, for professors to be loose in their Lives, this is far off from serving the Lord in the beauty of Holiness, Ps. 29.2. Holiness becometh Gods House forever, Ps. 93.5. But alas, How many serve God with a course kind of Holiness, a Profession without power, 2 Tim. 3.5. A Mongrel Re∣ligion, a mixture of Human Inventions, with Divine Institutions; This is unlike the Royal Robe, but 'tis rather a Raiment made up of Linnen and Woollen, which Moses's Law forbad to wear, Levit. 19.19. Deut. 22.11. How many such minds there be in the World, which are corrupted from the Simplicity that is in Christ, 2 Cor. 11.3. This mix∣ture of Worship, is called a Cake not turned, Hos. 7.8. Half raw, and half rosted, &c. others there be, that in stead of this Royal Robe (that seamless Coat of Christ, Woven throughout from the Top to the Bottom,) John 19.23. Do wear a patched Garment, Mar. 9.16. Mark 2.21. Luke 5.6. Patching together their own Righteousness, with the Righteousness of Christ, which is plain, a Linsey-woolsey Garment, they cover with a co∣vering, but not of Gods Spirit, woe to them, Isa. 30.1. The word of Works, must not be mingled with the word of Faith, Rom. 10.6, 7, 8. Gal. 3.10, 11. We are justified freely by his grace, Rom. 3.24. And we are saved by grace, Eph. 2.5, 8. And not of our selves, or by our own works at all; if so, Salvation would be a Debt, Rom. 4.4. and not a Gift, Rom. 6.23. Alas, Mans own Righteousness is filthy Raggs, Isa. 64.6. And therefore to be wholly put off, Eph. 4.22. Yea, and quite cast away, as the blind Beggar did his Ragged Raiment, when Christ called him, Mar. 10.50. And as the Cap∣tive Maid did, when she was to be Married, Deut. 21.11, 12, 13. Paul would not have one ragg of his own Righteousness to remain, but would be found arrayed only in this Royal Robe, Phil. 3.9. Thus fallen Man is compared to a naked Infant cast forth, &c. Ezek. 16.4, 5, 6, 7. Then Christ comes and Cloaths him with his Robe, and makes him comly, with his comliness, that he put upon him, ver. 10.11, 12, 13, 14.

Having dispatched our Discourse, upon the first Bounty and Blessing that this Recon∣ciled Father so freely bestoweth upon his Repenting and Returning Son, namely, this Royal Robe, as rich Raiment for his ragged Back: This is not all that a Bountiful Father, had to bestow upon his now Dutiful Son; but his Bowels are not yet drawn dry, he hath another, yea, another, and yet another Donative for a needy Object, as the Se∣quel of this Parable maketh manifest.

N. B. Note well; [The Father said to his Servants,] ver. 22. 'Tis not said that he spake to any one of his Servants, but his Speech was directed unto all his Servants, in∣timating, that no one Servant could possibly do enough, so as wholly to gratifie his

boundless Bowels, or fully to satisfie his bottomless Bounty, towards his penitent Prodigal; Therefore they must all be employed (and all little enough) to accomplish all those four Transcendent Acts of favour, from this Father to his Son: All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners: God is cal∣led [the Father of Mercy,] 2 Cor. 1.3. Intimating, that when one Mercy (bestowed by him upon us) is spent and gone, he remains still a Father, both able to beget new Mercies for us, and as willing also to bestow them on us. God is said to be Rich in Mer∣cy, Eph. 2.4. And he is Rich unto all them that call upon him, Rom. 10.12. Gods Treasu∣ry may well be called [puteus inexhaustus,] an inexhaustible Fountain, that can ne∣ver be drained or drawn dry.

This Parable of the Fathers rich Favour to his Son, [giving him one rich blessing af∣ter another, to the number of four, over and above his Kiss of Love,] is but a narrow Resemblance of Gods rich loving kindness unto us, for what is a drop, (as this in the Text was no more) compared with that whole Ocean of love which is found in God, and which hath been flowing forth to all his Children, from Adam to this Day, yet abides it a full Fountain still, &c. God is not only a loving God in the concrete, (as we say in Philosophy) but he is love it self in the very Abstract, 1 John 4.8. As if all love, &c. There is none like him for love, Mic. 7.18. His mercy Triumphs over his Justice, Jam. 2.13. He is plenteous in it, Ps. 130.8. His tender mercy is over all his Works, Psal. 145.8, 9. This in the general, now in the particular, as we have seen how this kind Fa∣ther, (after he had kissed his Son, and bad him welcome, &c.) gave him, and put up∣on his back a Royal Robe, so his next gift is a Royal Ring, which he must have like∣wise put upon his hand, ver. 22. As the Robe was for Raiment, so this Ring was for Orna∣ment to him: Wherein these four Excellencies are considerable, as 1. The matter of this Ring. 2. The Form of it, 3. The posy engraven within it, and 4. The Real worth and dignity of it, not only, as it is most curiously enambled, but also beautified with a most Rich Diamond, &c.

First, Of the first Excellency, namely, the matter that this Royal Ring was made of, undoubtedly was Gold, pure beaten Gold, it was a Gold Ring, not made up of any inferior, worthless or mixed mettal: Alchymy Rings, are contemptible things a∣mong Mankind: As the Robe is called the best Robe, so without Controversie, this Ring must be the best Ring in his Fathers Treasury: If the very Snuffers, and Snuff-Dishes in the Tabernacle, were made of pure Gold, Exod. 25.38. and 37.23. Much more this King.

2dly. The Form of this Ring, was the most perfect of all Forms, according to the Mathematic. Rule, which preferrs a Circular Form, far before that which is Triangular or Quadrangular, &c. Therefore the most Wise Creator, framed that glorious Creature the Sun to be round, that vast Circumference of the Heavens to be round, and that great Body of the whole Earth to be round; yea, the whole Ʋniverse of the Visible World, is represented to us in Globes, to be of a Circular Form: So this Ring was a round Ring, which form hath neither beginning nor ending, and so is a most evident Emblem of Eternity, which [a parte Ante,] in respect of that before, had no beginning, and [a parte post,] in respect of that after it hath no ending: Thus a year is repre∣sented by a Serpent, that Circles himself round like a ring, with his Tale in his Mouth, signifying, that the end of the Old year, is the beginning of the New, &c.

3dly. The posy that was Engraven in this Ring, may easily be supposed to be some sig∣nificant short Sentence, such as all Rings are Adorned with by some inward Inscripti∣on; but more especially Wedding Rings: Such as [I love, and like my choice,] And [as God Decreed, so we agreed,] and such like: Now may it not be said without Absurdity, that here was a kind of Wedding here, to wit, of a lost Son, to a loving Father, and the posy of this Ring may well be supposed to be one of those Sentences or Characters, that the Father gave of his Son, [My Son was dead, but is alive,] or [He was lost, but is found,] Luke 15.24, and 32.

4thly. The Richness of this Ring, 'twas no common plain Ring, but of the choicest and chiefest sort, such as be most Artificially Enambled, by a most skilfull Artist in In∣graving Work, and Adorned with some Sparkling Diamond, or some other glittering and dazling Jewel or Precious Stone: I have lately seen a Jewel, valued at many Thousands of Pounds, yet nothing comparable to the Pearl of price, the Lord Jesus, Matt. 13.45, 46. So that we may suppose it to be a Stone Ring, (so called) and one of the best sort; for as the Father called for the best Robe, to put upon his Back, he undoubtedly called likewise for the best Ring to put upon his Hand: Learned Heinsius in his Criticks upon this Ring, saith thus. [Hic Annulus fuit insignis, Nempe cum patris Notâ & sigillo, ut s••e verus filius ac proprius Agnosceretur.] This Ring was Famous, as it had the Fathers

Coat of Arms Engraven upon it, and so was the Signet that his Father Sealed his Let∣ter with, and all his own proper Goods, and this Son (having this Seal or Signer) might be the better acknowledged, to be his own true and proper Son hereby▪ Yea, and Grotius adds concerning this, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Ring, that as it was an Honourable Badge of a free People among the Romans, so it was an evident pledge of most eminent Dignity among the Eastern Nations, hence Pharaoh put upon Josephs Hand, his own Royal Ring, Gen. 41.42. And 'tis a sign of Riches, saith the Scripture, Jam. 2.2.

All this History relating to the Ring, hath a Mystery in it; Therefore some Solid Au∣thors Extoll this Parable, as one of the most Famous Parables, that is left upon Re∣cord in Sacred Scripture, both for the Choice Variety of the History, (for it is long) and for the Pregnant Significancy of some Gospel-Mystery in every part thereof, as in this Ring for Example:

First, In the General, as the Robe above named, did signifie the Grace of Justificati∣on, so this Ring doth signifie the grace of Adoption: 'Tis commonly known, that a Ring is a Token of Espousal love, thus the Lord is said to betroth us to himself for ever, Hos. 2.19, 20. And to be Marryed to us, Jer. 3.14. Calling his People Hephzibah and Beulah, because he delighted in them, and is Married to them, Isa. 62.4. Now this Mystical Marriage, God accomplisheth upon us; First, by his Grace of Justification, Adorning us as his Bride, with his Robe of Righteousness, Isa. 61.10. And then by his grace of Adoption, he espouseth his Bride to himsalf, and Rejoyceth over her, as the Bride∣groom rejoyceth over the Bride, Isa. 62.5. The like Phrase is used, 2 Cor. 11.2. & Rev. 19.7, 8. Though this be the time of our Contract, only in the Kingdom of grace here, but the Consummation of the Marriage, is reserved for the Kingdom of glory here∣after.

N. B. Note well; Gods Order in this Parable, First the Robe, and then the Ring. and in Ezek. 16. First, (when the time of Love came) the Lord washed her, and Clothed her, and then put Bracelets upon her Hands, &c. ver. 8, 9, 10, 11. and made her exceed∣ing Comly, with his Comliness which he put upon her, ver. 12, 13, 14. Which teacheth, that we must be Justified, before we can be Adopted and Sealed with our Heavenly Fathers Signet, or Sealing Ring, for his own Sealed ones, (as the Phrase is) Rev. 7.3, 4, 8. Nor can we set to our Seal, that God is True, untill God give us his Sealing Ring, (as the Father doth give to his Son here) John 3. ver. 33. For Faith is the gift of God, Eph. 2.8. which is the Sealing grace, &c.

Thus God made Zerubbabel to be a Signet, Hag. 2.23. And we read of the Signet of Gods Right Hand, Jer. 22.24. And if we can but shew Jesus the Signet he hath be∣stowed on us, when he came first into our Hearts by his grace, Eph. 3.17. Then will his seeming Displeasure be appeased towards us, as Judahs was upon the like means to∣wards Tamar, Gen. 38.18, 24, 25. for Christ cannot deny himself, 2 Tim. 2.13. Nor any Breathings of grace, that he hath given us, Matth. 12.20.

Thus far of the Ring in General, now in particular, briefly of its four Excellen∣cies.

First, The Mystery of its excellent Matter, Gold is the Mettal that it is made of, signifying, that the grace of Adoption, is a far finer Mettal, than the finest of Gold; 1 Pet 1.17, 18, 19. Oh! Precious Faith, 2 Pet. 1.7. The Matter of this Mystical Ring is so fine, that we can neither purchase it, now hammer it upon any Human Anvill, but as it is Gods gift, Eph. 2.8, 13. So it is his Divine Handy word, &c. It is pure Spirit, and all glorious within and without, and any Alchymy here is abominable, Mans Tool pollutes it, Exod. 20.25.

Secondly, Of its Excellent form, signifying Eternity. This Adopting Ring is round, as it is made up of the Eternal Spirit, Heb. 9.14. And of Everlasting love, Jer. 31.3. So it hath neither beginning nor ending: They Disparage the Excellency of this A∣dopting Union, that dare affirm this, more than a Gord••an hnot. may be untyed by any Alexander, our Lord hates putting away, Mal. 2.16. Though we oft let go our hold on him, yet he abides Faithfull, 2 Tim. 2.13. And having this Seal▪ (or Sealing Ring) the Foundation stands sure, ver. 19. So that he will never let go his hold of us, his love is as unchangeable, as himself, John 13.1, &c. Semel Electus, Semper Ditect••s, saith Austin; if once chosen, then ever loved beyond the end, &c.

Thirdly, The Mystery of its Excellent Posy, (which was [I am thine, and thou art mine,] as it is phrased, Cant. 2.16.) doth signifie farther to us the grace of Adoption: Grotius saith here, [Ʋnus A••••li usus inter alios est signan•••• gratiâ, Erg••non male veteres donum Spiritus Sancti (quo nos obsignamur) b••it Annulo Resp••••dere putant,] the use of a

Ring among other uses, is to Seal with, therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit, whereby we are Sealed, 2 Cor. 1.21, 22. And after Believing, me are Sealed, Eph. 1.13. and 4.30. Rev. 7.3. to 8. As God sets the Seal of his Spirit to out Souls, so we set the Seal of our Faith to his Truth, John 3.33. Thus are we said to receive the Spirit of Adoption, whereby we cry Abba Father, (as our Lord cryed to his Father, Mar. 14.36, And as this penitent Prodigal did to his here, ver. 18.21.) Rom. 8.15. And because we are Sons, God hath sent forth the Spirit of his Son into our Hearts, Crying, Abba Father, Gal. 4.6. Thus Christ giveth the white Stone, which hath a new Name written in it, (like the Posy within this Ring) which no Man can read, saving he that receiveth it, Rev. 2.17. There be many indeed, who lay claim to an interest in the Heavenly Father, as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there, &c. or as Hanghty Haman; who hearing that the King intended to Honour some Man, foolishly thought himself to be that same Man, &c. Esth. 6.6. Or as those presuming professours, that boldly knock at Hea∣vens Gate, and Cry, Lord, Lord, open to us, &c. Christ (who is called an Everlasting Father, Isa. 9.6.) Professeth unto them, that he never knew them, and bids them depart, be∣ing but workers of Iniquity, Matth. 7.22, 23. Alas! their Faith was but a fancy, and their Confidence, no more than Presumption; but the True Believer, hath a Faith that is unfeigned 1 Tim. 1.5. and 2 Tim. 1.5. He knows whom he hath believed, 2 Tim. 1.12. He apprehends Christ by his Faith, as Christ apprehends him by his Spirit, Phil. 3.12. So resigning up his All to Christ, Gal. 2.20. As this Penitent Son, doth to his Indulgent Father: He therefore can groundedly say according to the Posy within this Ring, [My Father is mine, and I am his,] as the Spouse did, Cant. 2.16.

Fourthly, The Mystery of the Richness of this Ring, set round about with sparkling Jewels, may signifie the Faith of Evidence, or Assurance both for Pardon of Sin, and for acceptance of Person: Indeed there be also plain Rings, which is the Faith of Ad∣herence and Recumbency upon Christ the Rock of Ages, Isa. 26.3, 4. Wherein there may be some mixture of Faith and Ʋnbelief, as Mar. 9.24. Yet this Child of light, (though in some Darkness as to Assurance) still leans upon the Lord, &c. Isa 50.10. They may be True Sons, and not Bastards. though they cannot Read or Write their own Names. So, nor such as cannot Read this new Name written in the white Stone, or in the Royal Ring which is a Name, better than of Sons and Daughters, Isa. 56.5. The assurance whereof, is the Sweet-Meats of a Sanctified Conscience, Prov. 15.15. which is Joy un∣speakable, and full of glory, 1 Pet. 1.8. Oh Soul, hast thou got this Ring, whether broken or whole, whether plain, or Enambled with Pearls, God hath assuredly brought thee into his Miraculous Light, 1 Pet. 2.9. A Lease of an Estate for three Lives, is much a Lease for a 1000. years is more; but this Ring is an Evidence for Eternity: Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating: Nor how the Spirit of Adoption, teacheth Christs Sheep to hear his Voice, John 10.3. Cant. 8.13. Oh Soul, walk worthy of this Robe, und of this Ring: This returning Son saith not, because I know my Father will disown me no more, therefore I will play the Prodi∣gal again, &c.

The 3d. Entertainment this lost Son finds with his loving Father is, Shooes for his feet, it may well be supposed, he returned as good as barefoot Home, or with Old Shooes, and Clouted, like those of the Gibeont••es, Josh. 9.5. &c.

N. B. Note well; 1. Here is much more restored by the Second Adam: than was lost or ruined by the First Adams: For the First lost indeed the Robe of Righteousness, but the Second Adam, redeems not only a Royal Robe for his Redeemed but also a Royal Ring, and Royal Shoes, yea, and the fattest Call, (after all) to Feast upon, &c. For he is the Mediatour of a better Covenant, which was Established upon better promises, Heb. 8.6. and 7.2. A Covenant of grace, and not of works.

N. B. Note well; 2. The Mystery signified by this History of these shoes, is the grace of Perseverance in the way of Sanctification, Teaching us, that every True Repenting Soul, returning to his Fathers House, hall his feet shod with Gospel Shoes, which enableth him to hold on, and out in the way of Holiness, untill he come to the Race end, to wit, the Heaven of Happiness, 1 Cor. 9.24. Heb. 12.1.

N. B. Note well; 3. The Mystical feet, (to be ••••od here) are our Affections by which we Run from God, untill they be shod with the preparation of the Gospel of Peace, Eph. 6.15. (Which is Armour of proof indeed) then do we Run to God; the Natu∣ral Motion of our Affections in the fallen Estate, is an uneasy Trott, untill the Lord take us by the Arms, and teach us to go, Hos. 11.3. The Septuagint reads it [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies to pace, a more easie Motion to the Rider, &c. The Gospel is the Do∣ctrine

Drine with our peace with God in Christ, there is Peace and Joy in Believing, Rom. 14.17. and 15,13. And when we are Gospelized, (that is, shod with Gospel Comforts) then are our Hearts enlarged to Pallace, or to run the way of Gods Commandments, Ps. 119 32. By the Gospel of Peace, God Creates Peace, Isa. 57.19. Such a Soul toucheth not the Earth, (or Earthly things) with the bare feet, (his Affections) but treadeth in the World with a Gospel-frame of Spirit, and then dare trample upon the Briars and Brambles, (Tribulations) of the World, because 'tis well shod with Gospel-peace in Christ, John 16.33. As there was Etham, (which signifies hard ground) for Israel to walk over betwixt Egypt and Canaan, Exod. 13.20. So there is much hard ground in our way to Heaven; and therefore we had need to be well shod with those Gospel-shoes, otherwise we shall halt, tire, and prove Apostates; 'tis only the poorest of Peo∣ple that are forced to go bare-foot; Glory is promised to good Beginners, but 'tis per∣formed only to good Enders, Matth. 24 13.

N. B. Note well; 4. The various Excellencies of those Gospel-shoes, (which are the Love-tokens of our Heavenly Father, to the Truly Penitent, &c.) in several Con∣gruities, with Literal shoes,

As 1. These shoes keep feet warm, they are not thin Summer-shoes, any Cold ta∣ken by the feet ('tis well known) doth much endanger the weal of the Head, we should keep our Affections warm for God, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 2 Tim. 1.6. Be fervent in Spirit, Rom. 12.11. serving the Lord.

2. Shoes keep the feet clean, our Lord saith, [He that is washed, needs not, save to wash his Feet,] John. 13.10. Which implies, how apt are our Affections, (the feet of the Soul) to Contract Defilement, and to need often washings, while we walk in this pre∣sent Evil World, Gal. 1.6. Which better deserveth the name of Chabul (that signifies Dirty) than those Twenty Cities Solomon gave unto King Hiram, 1 Kin. 9.12, 13. Oh! That we could have such low Thoughts of this Dirty World (wherewith our Mystical feet (our Affections) are so oft Defiled) as Hiram had of those Dirty Cities, who got them changed into a suitable Sum of Money levyed by Solomon on his Subjects, ver. 15.

3. As those shoes keeps our feet clean, so likewise they keep them dry, we shall not be wet-shod, when we pass through the Waters of Affliction, if we be well-shod with these Gospel-shoes God promiseth, those Waters shall not come nigh us, to an overflow of those shoes, Isa. 43.2. As Israel had both the Red Sea and Jordan betwixt them and Canaan, yet the Lord so dryed up them both, as Israel passed Dry-shod over them both into the Land of Promise, that was the Type, and a Christian Walk is the Antitype, &c. Thus the Waters of Babylon and Euphrates, shall be dryed up, Isa. 44.27. Jer. 50.38. Rev. 16.12. God will Smite the Tongue of the Egyptian Sea, and make Men go over Dry-shod, Isa. 11.15.

4. They keep our feet sound, in Treading upon hard Ground, as before, for we are naturally Tender-footed, like those Tender and Delicate Women, which would not ad∣venture, to set the soles of their Feet upon the ground, Deut. 28.56. No not in their fine thin shoes, much less barefoot: We are Diseased in our feet, as Asa was, 2 Chron. 16.12. Therefore we need to be well-shod, even with Iron and Brass, Deut. 33.25. To be sound in Gods way, &c. Ps. 119.80.

5. They keep our feet safe from Satans Darts, they are for Armour, as well as for Ornament, Eph. 6.15. Achilles was wounded to Death in his Heel, saith Homer, whose Phrase is also [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] well booted Grecians. Thus they that are fortified with this Armour of proof, to wit, Gospel Comforts, are well-shod Christians, above Goliahs greaves of Brass, 1 Sam. 17.6, &c.

6. Shoes (that are neatly made) do likewise Beautifie the feet, thus 'tis said [How Beautifull are thy Feet with shoes, O Princes Daughter,] Cant. 7.1. To shew how comely the Christian Church is in her Goings, which may well be added as a fifth Instance unto Solomons four, that he so highly commends for going well, Prov. 30.29, 30, 31. Yea, and no less is said of the Churches Faithful Ministers, [How Beautifull are the feet of them that Preach the Gospel of Peace, &c.] Nah. 1.15. and Rom. 10.15. With the shoes of which Gospel of peace, both Pastors and People ought to be shod, Eph. 6.15. Or we can never walk well in Gods Eye: Christ faith, [I shod thee with Badgers Skins, &c.] Ezek, 16.10. We read how the Tabernacle was covered with Badgers Skins, Exod. 36.19. No doubt but those Skins were neatly Dressed for both those uses: Christ gives Robe, Ring and Shoes, to make us comely, &c. Ezek. 16.10, 11, to 14.

7. These Gospel shoes, are lasting shoes, they last longer than the Shoes which Israel wore 40 years in the Wilderness, their shoes were part of their Raiment, which did not waxe Old in that time, Deut. 8.4. The Latchet of these Gospel-shoes, shall never be

broken, (as the Phrase is,) Isa. 5.27. For they are made of Iron and Brass, Deut. 33.25. And do consist of Eternal Spirit, Hebr. 9.14. and Everlasting Love, Jer. 31.3. So they last for ever, untill they bring us to our Journeys End: we are never bid to put them off, but always keep them fast on our feet, Night and Day, &c.

Thus far the Congruity, this last brings in the Disparty only to be named, as 1. These Gospel shoes are of Gods making, and not of Mans, 2. They are made of the skin of this fatted Calf, of a Crucified Christ, 3. They are to be ever worn, both Sum∣mer and Winter, yea, by Night as well as by Day, never to be put off as before, 4. These Spiritual shoes, do secure us from Spiritual Evils. 5. They are the same to all the Redeemed, whether Rich or Poor, Young or Old, Male or Female, Jew or Gentile, 6. Yet none complains of these Everlasting shoes, that either they pinch them, or are too wide for them, they fit all Saints, &c. N. B. Note well; Indians put new shoes on the Dead, thinking they have a great Journey to go.

The 4. Entertainment, the lost Son found-likewise, was a fatted Calf, ver 23. which the Antient Greeks did reckon, [inter cibos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] among their choicest Meat, and of great price as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 1 Pet. 3, 4. All Authors Interpret this fatted Calf to be Christ, upon whom we should [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Feed and be merry, as the word is Explained, Luke 12.19. and 16, 19. Acts 14.17. Behold here, the Fathers Feasting with his Son upon this fatted Calf.

Enquiry the 1. What is this fatted Calf?

Answer 1. Some sense it to be meant the worst Foe, to wit, the Devil, and not on∣ly our best friend, our Blessed Redeemer: The ground of this Gloss is, because it doth carry a consonancy to many Scripture Phrases: Leviathan that Sea Monster is an Emblem of the Prince of Darkness, the Question is asked, [canst thou draw out Levi∣athan with an Hook, &c.] Job 41.1, 2, 3, 4, 5. and [shall the Companions make a Banquet of him?] ver. 6, &c. He is called a King over all the Children of Pride, ver. 34 the An∣swer is made, though no Man can tame this Head-strong Adversary the Devil, yet God (our Father) can bridle him, and make a Banquet of him, &c. So Job acknowledg∣eth, [I know O God, that thou canst do every thing,] Job 42 ver. 2. As he is said [to break the Head of Leviathan in pieces, and gave him to be Meat to his Children, Inhabiting the Wilderness,] Ps. 74.14. And 'tis said also, [God will spread his net over that whale of the Sea, &c. Ezek. 32.2, 3. And [God will punish Leviathan, that crooked Serpent with a great and strong Sword, &c.] Isa. 27.1. And will wound that Dragon, Isa. 51.9. God can put an Hook in his Nose, &c. Isa. 37.29. And our God of Peace hath promised to Tread Satan under our feet shortly, Rom. 16.20. Yea, the time draws nigh, wherein our Lord will lay hold on the Dragon, that Old Serpent, the Devil and Satan, and bind him for many years, Revel. 20.1, 2. Thus our Jesus Comforts us, as Joshua did Israel, saying, [your Enemies are Bread for you (to eat up) fear them not, &c.] Numb. 14.9. If we be but repenting and returning ones, as this Son here was, &c. Satan is but a fatting all this time, even 6000. years, for the time of his full Torment, &c. Matth. 8.29.

But though this first sense of our worst Foe, may consist with the Analogy of Truth, yet the second sense of our best friend is more solid, Orthodox, and of more universal Reception; namely, that 'tis not Satan, but our Saviour is the fatted Calf, here allu∣ding to that Law, [take a young Heifer] Exod. 29.1. The Hebrew word [gnegel] signifies, a young one of the first year, as the other Hebrew word [par] used in that Law of Sacrificing, signifies a youngling of the second year; as the Rabbins do relate; yea, and the word, Luke 15.23. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Translated, [Kill] here, doth properly sig∣nifie [Sacrifice] thus the Calf, Heifer and young Bullock, are all one in Sacrifice; as our Lord Christ is often called the Lamb of God, so here he is the fatted Calf, &c. Here∣in consider these several parts, as 1. The Calf Killed, 2. The Butchers that killed the Calf, 3. The Banquet prepared, 4. The Cooks that dressed the Banquet, 5. The Guests to be feasted, and 6. The Master of the Feast, the Father of the Family, &c.

First, Of the Calf that the Feast was made up on, 'twas the best of the Kind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vitulum saginatum, the fatted Calf; Christ may be said to be fatted many ways, both as to God, and as to Man.

First, As to God, 1. He was fatted with qualifications from God, 'tis said God pre∣pared a Body for him, fitted for his Redemption-work, Hebr. 10.5. And God anoin∣ted him with the Oyl of grace above his fellows, Ps. 45.7. God gave not the Spirit by Measure to him, John 3.34. There was [Modus sine M••do,] Measure without, and beyond Measure, &c. 2. He was fatted with satisfactions for God, God saw the

Travel of his Soul, and was satisfied, Isa. 53.11. Therefore when the Father saw the Son engage his Heart to Approach to him: (as Jer. 30.21) He saith to his Son, (Ask of me, and I will give thee, &c.) Ps. 2.8. And He heard him always John 11.42.

Secondly, As to Man.

1. He was fatted with precious Gifts which he receiveth, Ps. 68.18. Eph. 4.8 To bestow upon his called and chosen, yea, the Rebellious; having no need of them for him∣self, &c. Accounting it more Honourable that he give, than only to receive, Acts 20.35. Of his fulness we all receive, and grace upon grace, John 1.16. for it pleased the Fa∣ther, that in him should all fulness dwell, Col. 1.19. A fullness without any emptiness to follow it, for it is the fullness of a Fountain, and not the fulness of a Vessel, that may be drawn dry; take a drop from the Ocean, and there is so much the less in it: But here it is, as Ignis & Ignita, fire, and things fired: If you light a Thousand Tor∣ches at the fire, yet such is that fulness in the fire, that it is not at all diminished there∣by. Christ is a Magazine, not only of plenty, but of bounty not only of Abun∣dance, but of Redundance also. Let us all therefore go forth unto him, with our empty Vessels, Hebr. 13.13. and he will fill them John 4.10.

2. It may be said, Christ was fatted, (as he was filled) with Reproaches by wicked Reprobates, calling him a Samaritan, and a Devil, John 8.48. He was Despised and Re∣jected of Men, &c. Isa. 53 3. He had his Back-burden of Revilings. &c. yet this sort of fatting and filling, (saith Augustin,) made indeed our Lord lean, yea, so lean, as one might tell all his Bones, Ps. 22.17. Insomuch, that the Pharisees looked upon him about fifty years old, John 8.57. When he was not yet Thirty three, they reckoned him much Elder for his Leanness, than indeed he was.

Secondly, The Butchers or Sacrificers of this fatted Calf, were the Jews and Romans: 'Tis true, the Lord said, as this Father said here, [Kill the fatted Calf] for it was his Decreed purpose before time, and his Determined Counsel in time, that Christ should be Crucified, Acts 2.23. and 4.27, 28. and 13.27, 28. Isa. 10.6, 7. For God knows, how to gather Grapes from those Thorns, and figs from those Thistles, though Man cannot, Matth. 7.16. Though the Jews by wicked Hands, killed Christ, Acts 3.14, 15. with 2.23. Yet God wrought the Redemption of the World, for his own glory there∣by, Gods Decree did not excuse these Butchers fowl Fact: It was [Nefas] an hainous Act to bind a Roman, Acts 22.25, 29. How much more hainous it was to bind, to beat, and to kill the Son of God; yet those Butchers were but our Workmen, 'twas our sins that set them on work. We have all pierced him, Gentiles as well as Jews, Zech. 12.10. Let us Mourn for so doing, and not Crucifie him afresh, Hebr. 6.6. Nor Tread him under foot, Hebr. 10.29. How many account it a shame to be called Butchers of any base Creatures? Oh! How ought we to abhor our Butchering with peace, the Prince of Peace, and the Lord of Life, &c.

Thirdly, The Banquet was a Feast, made up of this fatted Calf, the sinest of Meat among the Greeks, (as above) 'twas a Feast of fat things, &c. Isa. 25.6. Fat was for∣bidden under the Law, Levit. 3. ver. 16, 17. The Lean part of the flesh only, was then the Peoples Portion: So that if God did not put his fat part to their lean part, they had but lean Commons to feed upon; but blessed be God for better and fatter food for us under the Gospel, here is the fatted Calf to feed upon, a Feast of fat things, as before; yea, far exceeding that Royal Feast, which Ahasuerus made for his 127. No∣bles, &c. which lasted an Hundred and fourscore Days, Esth. 1. ver. 1, 2, 3, 4, 5. &c. That was a prophane Feast, and had its End, even in great Discontent, ver. 12, &c. But this is an Holy Feast, (having not only good Chear, but also good Company, and good Discourse, yea, and the King himself present at the Table, Cant. 1.12.) And this Feast doth last longer than that of an hundred and Eighty Days, yea, and ends with Joy and Comfort; yea, 'tis a Feast without any End, it lasts for ever, to wit, unto all Ages and Generations, this Calf lasts long N. B. There be formal Provisions now indeed in some places among formal Professors and Worshippers of God in forms only, that seems to be Food, but are not really so, they feed upon the Skin of this fatted Calf only: But to all such as Worship God in Spirit and Truth, John 4.23, 24. The flesh of this fatted Calf, is Meat indeed, and his Blood is Drink indeed, John 6.55. Those do dwell in Christ, and Christ in them, ver. 56. Here is mutual Complacency; on the one part, Christ Rejoycing in the Habitable parts of his Earth, Prov. 8.31. And Delighting in his People, Isa 62. ver. 4. And on the other part, his People Delighting themselves in the Lord Ps. 37.4. Zech. 9.9. as they are round about God, Ps. 76.11. And a People near to him, Ps. 148.14. Revel. 4.4. and both Eat and Drink in his Presence, Luke 14.15. Say with Peter, ['tis good being here for us,] Matth. 17.4. He spake nothing of Building a Tabernacle

for himself, as he did for his Master, and for Moses and Elias; no, he could have been content to lie out of Doors, so he might but partake of the grace and glory of Christ: Oh then, let us Account, God lets down a whole sheetfull of Dainties to us in his Gospel Ordinances, as he did for this same Peter, Acts 10.13. That Sheet was ta∣ken up into Heaven again, ver. 16. But only that it might be let down again to us Daily; Therefore the Father saith here, [Let us Eat and be Merry,] ver. 23. Luke 15.

Fourthly, The Cooks for Dressing this Feast upon the fatted Calf, are Gospel Preachers and Pastors: Ministers are compared to most necessary Matters, as to Bread, Salt, Light, Water, Physick &c. As here in this Parable to Cooks, 'tis the Cursed Jews that were as Ser∣vants to the Secret Will of the Father, in killing this fatted Calf, so Godly Ministers are indeed Servants to the Revealed Will of him, in Cooking and Dressing this fatted Calf, that True Penitents may feed and feast upon him: Ministers must not be as Cooks in this Sense, as sometimes they Dress Meat for others, and do not partake of any part of it themselves; but they must Preach Jesus Christ, Acts 5.42. and 17.3. From their own Experiences of that savour and sweetness, they themselves have found in him, saying, [What our Eyes have seen, what our Ears have heard, and what our Hands have handled, do we declare unto you,] 1 John 1.2, 3.

Those are the Cooks, that make the most Savoury Meat for the Souls of their Hear∣ers, saying to them, [as Jacob did, Gen. 27.19.) Arise, and eat of my Venison, that your Souls may bless me. This is the way to raise up Seed to our Elder Brother, the neglect whereof, may cause God to spit in our Faces, Deut. 25.9. Yet must we know, there is Cura officii, the Care of Duty, and Cura Eventus, the Care of Success; Now the Office or Duty may be faithfully performed, yet not prove successful, as Isa. 49 4. My Work is with God, though I have laboured in vain, &c. Such Ministers as God makes Fathers of Spiritual Children, cannot but be careful Cooks, to nourish up with the best Food, those they have begotten by the Gospel, otherwise they would be worse than In∣fidels. 1 Tim. 5.8. Yea, Soul starvers, and God will Require their Blood at careless Watch∣mens Hands, Ezek. 3.18, 19. As Laban made Jacob, Answer for all lost, Gen. 31.39.

Fifthly, The Guests invited to this Feast, are such as this Son was, who came to him∣self, Luke 15.17. Who Repented of his sin, and returned to his Father, ver. 18, 19. whom his Father Kissed, ver. 20. and to whom his Father gave a Robe for his Back, a Ring for his Hand, and Shooes for his Feet; we may not come to this Feast to Jesus, with Old Shoes, as the Gibeonites did to Joshua, Jos. 9.5. We cannot persevere, and hold out to the end, if our shoes be patched with our own Righteousness, Christ is our All, &c. These Christ calls Friends, &c. Cant. 5.1. and John 15.14, 15. Abraham is called three times the Friend of God, 2 Chron. 20.7. Isa. 41.8. and Jam. 2.23. So are the Sons and Daughters of Abraham, and the Beloved Disciple, John leaned upon his Lords Bosom at the Supper, John 13.23, 25. and 21, 20. Oh! That we could do so at the Lords Sup∣per, where [a Sancta crapula,] a free and full feeding and feasting upon the fatted Calf, is Holily expected; We should come to an Ordinance, as Leviathan to Jordan, Job. 40.23. as if we could drink it all up, Christ commands his Friends to fall on Lustily, and his Beloved to Drink abundantly, Cant. 5.1. Till they be filled with the Spirit, Eph. 5.18. Yea, and Holily drunk with Loves, John 2.10. Cant. 7.12. The Angel bad Elijah, Eat two Meals together, and feed heartily, because his Journey was too great for him, 1 Kin. 19.6, 7. And he went in the Strength of that double Meal fourty Days, ver. 8. but our Journey is great∣er, &c. We must fetch hearty Draughts, the Deeper the Sweeter, and we must pray, that our Spiritual Food may be turned in Succum & Sanguinem, into Juice and Blood, that we may lift up our feet, and go lustily, as Jacob did after was refreshed with his Vision of the Ladder, Gen. 28.12. & 29.1.

Sixthly, The Master of this Feast, is the Father of the Family, Thus God is the Fa∣ther of the Families of Israel, Jer. 31.1, 9. and Mal. 2.10. In the Peace-offering un∣der the Law, all the Fat was the Lords, as before, the People must not in any wise eat it, Levit. 3.16, 17. So the lean part belongeth to them as before, but Blessed be God, that his Gospel hath amended the Peoples Commons, in putting his fat part unto our lean part, making us a Feast of fat things, full of Marrow, and a Feast of Wines on the Lees well Refined, Isa. 25.6. The Gospel lets down from Heaven, a great Sheetfull of all man∣ner of Dainties, Flesh and Fowl, Acts 10.11, 12. This was done thrice to Peter, and then the Vessel was received up again into Heaven, ver. 16. on purpose that it might be let down again, where God hath any Hungry Children, (as Peter was, ver. 10.) Met to∣gether, to Worship him with their Spirits, in the Gospel of his Son, Rom. 1.9. God now in the Gospel is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis said of Job, who would not Eat his Morsell himself

alone: But he will have his Children (Fatherless ones, Hos. 14.3.) to feed with him, Job 31.17. And as here the Father feasts his Penitent Son▪ upon the fatted Calf: The Antients have a Saying [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sine patre] that those Feasts be Headless, where the Father of the Feast is not present to Head them, and we are told, while the King, (to wit, of Saints, Rev. 15.3.) Sits at our Table, our spi••nard sends forth the smell thereof, Grant. 1.12. That is▪ our Graces are then Actuated, &c. When our Hea∣venly Father is present with us at an Ordinance, Blessing us with the Light of his Countenance, and bidding us come and wellcome▪ &c. then do we Eat, and are Mer∣ry, as the Phrase is here, Luke 15.23. Especially when our Lord himself saith, [I have Eaten my Honey-Comb with my Honey, I have drunk my Wine with my Milk,] Cant. 5.1. They are all his, and of his providing, Cant. 4.16. and blessed is that Spouse or Church, where such Provisions are found: 'Tis said, [The People will not Eat, untill the Prophet come to Bless the Sacrifice,] 1 Sam. 9.13. Sure I am, we ought not to Eat the Lords Sup∣per, or ordinary Food, untill our Lord come to bless it to us: 'Tis said likewise by Samuel to Jesse, [we will not sit down, untill David come hither,] 1 Sam. 16.11. Sure I am also, we should not sit down at any Religious Service, without the presence of Christ, whose Father and Figure Literal David was: Oh! Pray for that precious priviledge▪ that we may lean upon our Lords Breast and Bosom, especially at the Supper-Ordinance, as that Beloved Disciple John did, at Christs last Supper, John 13.23, 25. and 21, 20.

The Last part of this Parable, is the effect of the Fathers feasting his New-found Son, which was the Envy of the Elder Son, from ver. 25. to the end:

Enquiry, Who is this Envious one?

Answer 1. The Jews who Envy'd the grace of God given to the Gentiles, Acts 13.45. and 14.2. and 17.5, &c. 2. Hypocrites, as the Pharisees who oft murmured at Christs Receiving the Publicans, and who held God to be in their Debt, saying, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] What lack I yet, Mat. 19.20. And as this Elder Son said, [I never Transgressed thy Com∣mand,] Luke 15.29. Yea, 3. In this Sense Believers, as they have a Remnant of Pride and Envy in their unrenewed part▪ as Pride may prompt them to have over high thoughts of themselves, in deserving Gods Favours, as well as others; contrary to, Rom. 12.3.10, 16. Gal. 6.3, 4, and Phil. 2.3. So Envy may encline them to Repine, that others receive some Divine Dispensations of gifts and graces, which they want, whereas we ought to es∣teem others better than our selves, and to say with Jacob, [we are less than the least of Gods Mercies,] Gen. 32.10.

N. B. Note well; 1. The Spirit that dwells in us; lusteth to Envy, Jam 4.5. as here ver. 30. [This thy Son,] not this my Brother,] he would not once own him, because poor, &c. And he Reflects upon his Father, for his being too hasty in giving goods to him, be∣fore his own Death, so had weakned his own Estate, &c.

N. B. Note well; 2. The Candour of God towards us when froward, not dealing fro∣wardly with us, as Ps. 18.26. But Reasons the Case to Convince us, as here, ver. 31, 32. [all mine, are thine,] as to use now, and after my Death, &c. The Father grants, [he had not offended him,] this [saith Grotine,] is spoke of the Jews, not what they were, but what they should have been, &c. [this my Son was Dead••] &c. ver. 24.32.

N. B. Note well; 3. The Father Argues, is thy Eye Evil, &c. Matth. 20.12. May not I do what I will with my own, Matth. 20.15. shewing, that a sinful Soul, is a Dead Soul, Matth. 8.22. Eph. 2.1. and 5.14. 1 Tim. 5, 6. And that True Regeneration, is a new Resurrection. Yea, and that no Right Rejoycing can be, but where there is a Real Reconciling to God: Then is there Joy in Heaven, ver. 7. and 10.24. here, and Joy on Earth in the Heart of the Reconciled, &c. Phil. 3.3. and 4.4. and 1 Thess. 5.16.

This next Parable of the Rich Glutton, &c. is introduced by the Parable of the Ʋnjust Steward, the Scope of the whole Chapter, Luke 16. Teaching both the having and the usi••g of worldly Wealth; the having Wealth is taught, both by way of position, and by way of Supposition:

The 1st is, The position in the Congruity, teacheth by the Parable of the Ʋnjust Steward, 1. That we are but Stewards of all the good things that God lends us, and we must give an account unto our Lord, how we use them; therefore ought we to be casting up our Account between God and our Consciences, we should call our Faith∣less Hearts, unto a Faithful Reckoning duely and daily, even every Night when going to Bed: And 2. that seeing we are but Stewards intrusted with those goods for a Time, 'tis our highest piece of Prudence so to improve them, as may be most for our Comfort, when called to Account for them. 3. The Disparity of this Parable, betwixt an Earthly and our Heavenly Master, appeareth in this, the Steward dealt Dishonestly

with his Lord, in abbating his Debtors Obligations, hoping Entertainment among them, when Cashiered by his Master: The Policy of this Action, his Lord commendeth, but not the Honesty of it; for it was loss to his Lord, yet was it gain to the Servant, in thus prudently providing for himself for the future, &c. because they had differing Interests, the gain of the Servant, was a loss to the Master, but 'tis otherwise betwixt our Lord and us; for it hath pleased him so to Twist his own glory with our greatest good, that no Man can better improve Gods goods for their own Interest, than he who best useth them for Gods glory, and contrà &c. ver. 1, 2, 3, to 9.

The 2d part is the Supposition under the Person of the Pharisees, who were very Rich, Vitious, and Avaritious, they Derided his Doctrine, the Greek word, ver. 14. is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies, [they blew their Noses at him] in Scorn and Contempt, for his Doctrine of Poverty, [go tell John, that the poor are Evangelized,] Matth. 11.5. and that himself was both Born poor, Lived poor, and Dyed poor, quite contrary to the Pharisees Principle and Practice; and for his giving Riches; (their Idol and God, Job 31.24.) The next odious Name to the Devil himself, the Mammon of Iniquity, ver. 11.13. which Drusius derives from Aman, Hebr. signifying Trust, because most Rich Men do trust in their Worldly Wealth, Mark 10.24. Thinking themselves simply both the better, and the safer for their Abundance, and never praying Agurs Prayer, [Lord give me neither Poverty nor Riches, &c.] Prov. 30.7, 8, 9. Those Pharisees (who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Silver-lovers, and Devourers of Widdows Houses, Matth. 23.24.) could not bear him saying, [Ye cannot serve God and Mammon,] Matth. 6.14. and here ver. 13. These two Masters are Incompatible, and the variance between them is Irrecon∣cileable: Amity with the World, is Enmity with the Lord, Jam. 4.4. They vainly thought, that the Rich Rulers were only Happy and Blessed, but the poor People were only Cursed, John 7.48, 49. In opposition to whom some Judge that our Lord said, [Blessed be ye poor,] Luke 6.20. However he smartly saith to them here, ver. 15. That all is not Gold by Gods Touch-stone, though it glisters much in Mans sight, [Sordet in Conspect is Judicis, quod splendet in conceptu operantis,] said Bernard, which is Englished here, [What is highly Esteemed among Men, that same is no better than a Beautiful Abomination in the sight of God,] Rotten wood will shine in the Night, but this shining proceeds from its own Rottenness; Christ tells them here, that notwithstanding all their Gawdy shews of Devotion before Men, yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts, ver. 15. and Matth. 23.13. &c. Where he Denounceth eight dreadful Woes against those painted Sepulchres, and as by so many Links of an Ada∣mantine Chain, he draws these Hypocrites down to Hell, (their proper place, Matth. 24.51.) and there leaveth them to be reserved unto Judgment, 2 Pet 2.4. and 3.7. Now after Christ had glanced upon some false Glosses of the Pharisees, ver. 16, 17, 18. He then begins this Parable of the Rich Man, &c. ver. 19. to the end, That he might drive the Nail of his former Discourse, down lower to the Head; Teaching here the right using of Riches, as before of having them, seeing there is a double Danger, either of too much profuseness upon himself, or of too much Uncharitableness towards others, who be Right Objects of Charity; both those Evils were most Apparent in this Rich Glutton, who is one Subject described here, and poor Lazarus is the other Sucject. Here is a Threefold Description of both those Subjects, 1. Their Life, 2. Their Death, and 3. Their Burial, then the Consequents be largely Described, &c.

N. B. Note well; Some Learned Men say, this portion of Scripture is an History, be∣cause the proper Name of Lazarus is inserted here, (which Parables have not) and by this Argument, the Book of Job is proved to be an History, and not a Parable; for many proper Names are mentioned in the Book of Job, but 'tis Answered, that only one proper Name is found here, Namely Lazarus; which may Represent any Pi∣ous Beggar, (saith Tertullian) for Lazarus (being the Contract of Eleazar) doth sig∣nifie [God is my Help] when no Man will help me. 'Tis objected also, that Parables are usually drawn from things present in this life, and not from future in the World to come: Therefore the best Opinion is, 'tis partly an History, ver. 19, 20, 21, 22. and part∣ly a Parable from ver. 23. to the end; for Souls Departed, have neither Fingers nor Eyes, nor Tongues, nor have the Damned any Conference with the Glorified, as is said here:

Father Augustine's Defcant upon this Parable (as Beza reads it in an Old Copy) I can∣not omit, who Interprets the Rich Man to be the Jews, that were great Justiciaries, (as that Pharisee was, Luke 18.12, &c.) proud Boasters, and grand Feasters, strutting about the Streets in a Ruffling grandeur of long silken Gowns, and fine Linnen, (as this Dives did) and that had not so much as one Crum of Charity to bestow upon poor Lazarus, whom he Interprets to be the Gentiles, who were then very Poor, Blind, Na∣ked,

Wrete hed and Miserable, (as is ex presse, Rev. 3.17.) and full of Sores, as here ver. 20. They were then Accounted Dots by the Jews, Matth. 15.26. Not worthy to Eat up cr••ms that fell from their Table, though themselves were a Company of wan∣ton and ••••ll, fed Children▪ ver. 27. Matth. 15. as this Glutton had no Offall, nor the Dogs part for Lazarus, &c. Indeed Christs last words in this Parable, Luke 16.31. Seem to intimate that the Jews are one part of it, who then would not ••ear Moses and the Prophets, &c.

N. B. Note well; The principal point of Divine Truth, which this portion of Scrip∣ture holds forth to us, is, the different Estate of the wicked, and of the godly, both in this World, and in the World to come; their portion is contrary, &c. ver. 25. which is a Text that Augustine once did Tremble to Read, and Meditate upon it:

The Difference betwixt these two here, (who Represent both Evil and Good Persons) is Related in this Parable to be ••••••••fold, First, In Name, 2. In Life, 3. In Death, and 4. In that Sta•••• which is after Death: First, of their Difference in Name, this wicked Glutton by a vulgar Errour, is commonly called Dives, as if it had been his proper Name; but [waving this Mistake,] the word must he taken Appellatively, for a Rich Man, (which Dives signifies) as it is rightly▪ Translated, and so he is not so much as named, (who he was) as the poor Man is named Lazarus, because there be too many such Rich Misers among us, not worth naming, whose Names are written in the Earth, (soon Cancelled) Jer. 17.13. The Name of the wicked shall Rot, Prov. 10.7. God puts out their Name for ever and ever, Ps. 9.5. And such Wretches David accounted unwor∣thy, that he should take up their Names into his Lips, Ps. 16.4. and he saith, [Let his Posterity he cut off, and in the Generation following, let their Names be blotted out,] Ps. 109.13. Yea, such is Gods Abhorrency of those Mammonists, (that Worship their Golden Calf) insomuch that [God will take away their Names, and they shall no more be remembred by Name,] Hos. 2.17. and what ever Name this Rich Man had, [He left it behind him for a Reproach, and for a Curse to Posterity, Isa. 65.15. Whereas this godly poor Man, (who made God his help, as the Hebrew signifies) hath his Name Recorded both in the Book of Truth, (the Bible) here, and likewise in the Lambs Book of Life, Luke 10.20. Phil. 4.3. Rev. 13.8. and 17.8. Though this poor Beggar was disregarded of Men, yet found he favour in the Eyes of God, so that God knew him by Name, as he did Moses, Exod. 33.12. and left this Lazarus's Name upon Scripture-Roll, and Record as a Cordial, to comfort the godly poor in all Ages and places.

The Second Difference betwixt these two, is in Relation to life in this lower World, the one and former, was a Man made up of Worldly Wealth, Pleasure, and Honour. Those three Earthly Idols, make up the Worldlings Trinity, which he Worships for his God: His Avarice was his Idolatry, Col. 3.5. though he even wallowed in Wealth, yet had he nothing to spare for this poor Beggar, who lay at his Gates, so he could not plead Ignorance or Want of an Object of his Charity, &c.

As his Wealth and Profit was one of his Trinity of Gods, so Pleasure and Delight was another, his Belly was his God, Phil. 3.19. which he daily pleased and delighted, with the most dainty and delicious fare, hereby his Table became a Snare, Ps. 69.22. in ma∣king duly such Provision for the flesh, to fulfill the Lusts thereof, Rom. 13.14. His Belly he made the Burying place of all sorts of Sumptuous Dyer, not considering that, [plu∣res pereunt Gulâ quàm gladio,] more Dyes by Gluttony, than by the Sword: Much less did he mind what Christ saith, [Take heed your hearts be not over-charged with Gluttony and Drunkenness, &c.] Luke 21.34. Our Bodies should he kept, as neither to be Su∣pra nor Infra Negotium, but par Negotio, neither above nor under his work, but in an equal frame to its work. One single Forest, can suffice an Elephant, that through his greedy thirst, thinketh [he can drink up a whole River dry at one Draught,] Job 40.23, 24. But all the Rarities both by Sea and Land, cannot satisfie a Glutton's Appetite: Whereas God will destroy both his Belly and his Meats, 1 Cor. 6.13.

The Third of his Trinity of Gods, was his Honour and Ambition, Churlish Nabal kept a Feast at his House, (out of his Pride and Haughtiness) like the Feast of a King, 1 Sam. 25.36. And this Rich Caitiff, (out of an Haughty Humour) must likewise be Ap∣parelled with the Apparell of a King; he thought it was highly for his Honour, [to be Clothed with Purple,] which is esteemed Royal Apparell; nor did he put upon him those Robes only upon Extraordinary occasions, but (as the Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which is Verbum frequentativum, doth import) he put them on frequently, yea, duly and daily: They were his Every-Day wear, priding himself therein, forgetting that his Silks were but borrowed of the Excrements of the Silk-worm, and his fine Lin∣nen, was made of the pillings of Line, sorry things both, and far Inferior to the Dig∣nity

of Man; yea, and not considering, that any kind of Clothing, is a Monument of Mans fall, 'tis a Badge of our Shame, and a Witness of our Rebellion against out Maker: Thus this Mammonist abused his Mammon every way, adding unto all his Con∣tempt of the poor, he gave too much to himself, so that he had nothing to give unto them, though the Lord saith, [withhold not good from them to whom it is due, when it is in the power of thy hands to do it,] Prov. 3.27. The poor Mans necessity makes him, (as it were) Lord of the Rich Mans Goods, and the Rich Man is but a Steward, to give the poor Man his Due, &c. besides 'tis said, [He that hath pitty upon the poor, Lendeth unto the Lord, and that which he hath given, he will pay him again,] Prov. 19.17. Here's Blessed Security, for True Charity, even a Bill under Gods own Hand for Repayment, wherein for God to fail, is (with Reverence be it spoken,) to forfeit his own God∣head, &c.

N. B. Note well; It was the Omission of an Act of Charity, that those Persons were charged with, Matth. 25.41. It was the most Conspicuous grace of all others, &c.

This Rich Glutton, had not one Morsell for the Poor on Earth, and now he himself wanteth a drop of Water to cool his own Tongue in Hell: 'Tis well said, that Custo∣mary sinners, such as Live and Dye in sin without Remorse, the Prince of Darkness Beelzebub hath a Title to them, such Ship-wracks do fall into the Devils Royalty; and such a sinner was this Glutton here, who feasted Sumptuously every Day, and went Arrayed in Purple Robes, &c. every Day, yet read we not one word of any Reflecti∣ons upon himself for his sin, &c.

But as to the other and latter, to wit, Lazarus, He lived a Life of Misery, receiving his Evil things, (quite contrary to the former Cormorant, who in his Life-time, was al∣ways receiving his good things,) ver. 25. Lazarus's Life was a mixture both of Poverty and of Leprosie, both which, made him a Miserable Man indeed, yet was he a Truly Religious Man, making his God to be his Help, as Eliezer signifies, otherwise he could not have been carryed upon the Wings of Angels into Abrahams Bosom, when he dyed, ver. 22. 1. As to his Poverty, it was the worst sort of such Poverty, as is con∣sistent with Piety, indeed there be three sorts of Poor, there be Gods poor, the Worlds poor, and the Devils poor, but Lazarus was one of the first sort, yet of the lowest sort thereof, as he was reduced to Beggary; for Christ Instances here two Extreams, first an Exceeding Rich Man, and then an Exceeding Poor Man, &c. So that this poor Man's poverty, was a pinching poverty, and as Lazarus, Hebr. quasi lo••ezer, signifying no Help, he was Destitute of all Relief from Man.

There was indeed some difference betwixt him and the Rich Man in Cute, in the fleece, but none at all in Carne, in the Flesh, for God is the Maker both of Poor and Rich, Prov. 22.2. Though this poor Man was Sine cibo, without Bread or a Crust, yet was he not sine Christo, without a Christ, that Bread which came down from Heaven, even the Bread of Life, John 6.35, 48, &c. N. B. Note well; 1. Those that be poor of Gods making, may observe from this Lazarus, that Piety and Poverty may consist together, and such shall have a Rich Reward in Heaven, however they be pinched upon Earth, as this poor Man was, and had a Mansion of glory at last. N. B. Note well; 2. Gods poor must consider for their Comfort, while they be pinched here below, how the Providence of God provides for the little Wren, a weak poor Bird, which hath sometimes in her Nest, a Multitude of helpless little young Creatures, yet even then she lives as merrily, skips about as lively, and sings her Note as pleasantly as at other times. Fear ye not therefore, ye are of more value with your Heavenly Father, than many Wrens, many Sparrows, Matth. 6.26, 32, and 10.29, 31. They have only Creation-love, but you have also Redemption-Love, though the Worlds poor, much less the Devils poor, (who are pro∣phane) have no such Encouragement, &c. If you be Gods poor, you may run down Unbelief by Arguing thus, though I have nothing before hand, no more hath that Merry Wren, nor other Fowls of the Air, &c. though I have a great charge, yet so hath she, &c. and though I have sorry Means and Ways of getting necessary Supplies, yet much less hath she, notwithstanding her Maker God, (the great Provider of all his Creatures) doth provide duly and daily for her and hers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Multo Magis, how much more will my Heavenly Father provide for me and mine, for he well know∣eth what I have need of, &c. David had been young, but then was old, (when he said) I never saw the Righteous forsaken, nor his Seed, though Begging Bread, Ps. 37.25. So it must be meant, for David himself had begged his Bread twice, once at Nob. 1 Sam. 21.3. and again, of Nabal 1 Sam. 25.5, 8. Yet God forsook him not: And the Lord gives this good Security to the very Daughters of Moab, [Let thy Widows trust in me, and leave thy Fatherless Children with me, I will preserve them alive,] Jer. 49.11. Assuredly God hath

much more kindness for the Daughters of Sion, &c. N. B. Note Well; 3. Consider how all Christs Sheep thrive best upon short Commons, Gods Daniels likes well, and looks fair and fat, when fed only with pulse and water, Dan. 1.12, 15. Man lives not by Bread alone, &c. Mat. 4.4. the Lords People do Travel safelyer through the Valley of Bacah, (which signifies Tears) then when they pitch their Tents in the plains of Sodom. Righteous Lot made but an unrighteous Choice, when he chused to Sojourn in that well-watered Country, Gen. 13.10, 11, 13. with Gen. 19.4. &c. It is much better to be pickled, (and so preserved) in Brime, than to rot in Honey: Prosperity of Fools doth destroy them, saith Solomon, Prov. 1.32. It often proves too strong Wine for weak Brains, and doth Intoxicate, &c. Davids Heart, (and Harp too) was kept in better Tune for God and Godliness, when he washed his Couch with Tears, Ps. 66. than when he (with Job, chap. 29.6.) did wash his steps with Butter: if it may be said that Adversity hath kill'd its Thousands with Saul, sure I am, that Prosperity hath kill'd its Ten Thousands with David.

2. Let us look upon this Lazarus for his Leprosie, as well as Poverty, he was full, of Sores, ver. 20. Running Ulcers were upon him, this made him seemingly still more Miserable, yet the Glutton's Dogs did Commiserate him more than their dogged Ma∣ster did, They licked his Wounds, ver. 21. Dogs naturally loves to lick blood, thus 'tis said that Dogs licked the Blood of those Peerless pair of sinners, to wit, the blood of Ahab and of Jezabell: Yet this Miserable Man, who was mocked by Men, and lick'd by Dogs in his Life, came to be Honoured by Angels at his Death; therefore 'tis not Righteous Judgment, to Judge of any Mortal by outward Appearance; it is said of one of the same Name with this Larazus, to wit, the Brother of Mary and Martha, John 11.3. The two Sisters send this word to Christ, [Behold be whom thou Lovest is sick,] which shews, Bodily sickness may consist with Christs Love, and so may Pover∣ty and Leprosie, &c.

N. B. Note well; The Lepers under the Law, were not sent to the Physician, but to the Priest, Levit. 13.2, 3, 5, 6, &c. Hence our Lord (to Confute the Jews Cavill, that he opposed the Law) bad the Leper, [go shew thy self to the Priest,] Matth. 8.4. to signifie, that the Priest under the Law, was a Type of Christ, who is a Priest for ever▪ Hebr. 7.3.17. Who is Jehovah the Physician. Exod. 15.26. The Sun of Righteousness with Healing in his Wings, Mal. 4.2. And who Healeth all our Diseases, Ps. 103.3. Unto whom we all (that have the fretting Leprosie of sin) ought to come for Cure: It may not be said here, why did not Christ Cure this Leper, as he did many other Lepers? for this Story of Leprous Lazarus, was of one long before christs coming in the flesh: Augustine and Prudentius, think him to be that Eleazer, who was the Faithful Servant of Abraham, Gen. 24.2, 3. &c. And who for his Faithfulness, now resteth in the Bo∣som of Faithful Abraham, as 'tis said of this Man, ver. 22. N. B. Note well; This poor Lepar lay at the Rich Man's Gate, and begged not for whole Loaves, but only for such Crumbs as fall from this Gluttons full Table, for his Dogs to Eat up under the Ta∣ble, ver. 21. This was the Offall only, and due to the Dogs, Matth. 15.27. Yet would he not spare this Dogs part to this Beggar, but these very Dogs (having that part which he begg'd) came forth, and were kinder than their dogged Master, and licked his Ulcerous Sores; which sheweth, that Man in the fallen Estate, is not only like Brute Beasts that Perisheth, Ps. 49.12, 20. But is become worse, and fallen below them in ma∣ny Moral Duties. The Kine, (though they had Calves at Home) took the straight way to Bethshemech, (signifying Hebr. the House of the Sun) not turning aside to the right Hand, or to the left, 1 Sam. 6.7, 12. Whereas Men turn aside to crooked Pathes, &c. Ps. 125.5. Not minding the straight way toward the House of the Sun of Righteousness, whereas Solomon saith, [Let thine Eyes look right on, and thine Eye-lids look straight before thee, &c. Turn no•• to the right Hand, nor to the left, &c.] Prov. 4.25, 26, 27.

Thus Balaams Ass, proved Wiser than his Master, who became the worst Ass of the two, and had been slain, had he not been saved by the Wisdom of his Ass, Numb. 22. ver. 23, 25, 27, to 34. And thus God often sends Man to the School of Inferior A∣nimals for his Learning Instruction from them, as [go to the Ant, thou Sluggard, &c.] Prov. 6.6. and 30.25. yea, go to the Stork, to the Turtle, to the Crane, and to the Swallow, who all know the Appointed time of their Coming, which Men know not, &c.] Jer. 8.7. Moreover, God complaineth that [the Oxe knoweth his owner, and the Ass his Masters Crib but Israel doth not know, my People doth not consider, a sinfull Nation, a Seed of Evil doeos, they are gone away backward, Isa. 1.3, 4.

N. B. Note well; This Godly Beggar was in League, and at Peace with those Brute Beasts, the Gluttons Dogs, according to the promise, [thou shalt be in League, &c.

with the Beasts,] &c. Job 5.23. These Dogs do not fall upon this Beggar to Tear him, (as is the manner of many Dogs, &c.) but they rather fawn upon him, (quite contra∣ry to their dogged Disposition, which was here Chained up, and Restrained, as is ex∣pressed concerning dogged Persecutors, Ps. 76.10.) And they did all the kindness they could do for him, in cooling the burning heat of his Ulcers, by licking them with then Tongues: 'Tis Remarkable, while the Image of God did shine forth in the first Adam, that he had Dominion over all Beasts, Lions, Dogs, &c. Gen. 1.28. But by his fall, he lost this Dominion both for himself, and for all his Posterity: yet so far as this lost Image is renewed and restored by the second Adam, to his Redeemed, this Dominion is in part restored also: Hence are we told by Antient Martyrologists, that in the Ten Primitive Persecutions, neither the Dogs, nor the Lyons, dired to Tear those Christi∣ans, (when the Law then was, Christianos ad Leones) that were cast forth to be Torn by them, untill their Persecutors did cover them with the skins of Beasts, that they might mistake them, to be but Beasts like themselves.

The Third Difference betwixt these two Persons, is in their Death, as well as in their Life; for as they both Lived; so they both Dyed; Qualis vita, Mors & finis ita, an Holy Lif••, hath an Happy Death, so contra.

First, Lazarus dyeth, and he dyed in the Lord, Rev. 14.13. He slept in Jesus, 1 Thess. 4.14. So his Death was Blessed, being but as that Noble Charior, which Joseph (the Lord of the Land of Egypt) sent to fetch his Father in, to partake with him of his glory, Gen. 45.27. So the Lord sent Death to this Miserable godly Man, as a Waggon, not only to carry him out of his present Misery, but also to carry him home to his Fathers House, where he might partake of future Felicity, and endless Glory: This Holy Beggar, had the Holy Angels attending him at his Death; he had been before in his Life, [Canibus Expositus,] a Companion of Dogs, but now at his Death, he is become, [Angelorum Socius,] an Associate of Angels; who waited upon him at his dying Hour. Angels may indeed wait upon wicked Men, as that Angel did at the Pool of Bechesda, John 5.2, 3, 4. We cannot suppose, that every Person of that Multitude of Impotent folk were godly, yet whosoever he was (good or bad) that first stepped into the Pool, when the Waters thereof were moved, he was straight-way healed by the Angel: But this good Man, had many Angels to meet him in his way (of Dying) as Jacob had, Gen. 32.1, 2. So his Death was to him, only as another Mahanaim, ha∣ving Gods Host, making a Lane, being on each side, to Succour his Soul with an easie passage out of his Body:

N. B. Note well; Here was not one Angel, only attending Dying Lazarus, but ma∣ny Angels, all (as it were) striving which of them should be his bearers into a better World. Thus he who had been licked by Dogs in his Life, was now Honoured by Angels at his Death, if it be asked, [What shall be done to the Man, whom the King (of Kings) Delighteth to Honour,] as Esth. 6.6▪ 9, 11. 'Tis Answered, he shall be Honour∣ed with this double Honour, 1. To be born upon the Wings of Prayer, while he lives, and 2. To be born upon the Wings of Angels when he Dyes; Such Honour have all the Saints, Psal. 149.9. This is a greater Honour, than that Honour of Hamans ham∣mering out for himself, of Riding upon the Kings Horse in Royal Robes, &c. as a∣bove, Esth. 6. Yea, 'tis greater Honour than that of Amasis, King of Egypt, who would most Ambitiously, have his own Royal Chariot, to be drawn by four of his fellow Kings, (whom he had taken Captive in War) in stead of Horses to hurry him about in State: Oh! How great was this Honour done to a dying Saint, that must have the Holy Angels come down from Heaven to Earth, upon this Errand only, Namely, to carry Lazarus's Soul, from Earth to Heaven, as our Lord hath appointed them, [To be Ministring Spirits, to the Heirs of Salvation,] Hebr. 1.14. This Office they account their Honour in Christ, who Confirmed them, (as he Redeemed us,) that they might not fall, as the Evil Angels did.

Secondly, Dives, (so call'd) dyed also, and was buryed, ver. 22. This is all that is said of him, leaving his Attendance at Death, and his passage after Death, to be ga∣thered out of ver. 23. where we find him in Hell, a ploce of Torments, which ne∣cessarily presupposeth, that he was attended with Devils at his Death, as Lazarus was with Angels at his, 'Tis said here, [the rich Man also dyed,] his Riches (whereof he had boasted, Ps. 49.6. and wherein he had trusted, Ps. 52.7. Mark. 10.24. during his life) could not now deliver him from Death, Prov. 11.4. Death is the end of all world∣ly glory, Ps. 49.10. 'Tis Appointed unto all Men once to dye, Hebr. 9.27. None of his Skillfullest Physitians, with their Constliest Cordials, could Redeem him from being Artested, by that grim Serjeant Death, and when Dead [he was Buried,] and possibly

the whole Town attended him to his B••rying-place, whereas poor Lazarus probably had but four Bearers of his Body, and a few following the Bier, &c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave, yet poor Lazarus's Soul was, in a far more splendid State, carryed up into glory: Whereas no Funeral Solemnities, not the choicest sweet purfumes could Cure, much less save this Gluttons▪ stinking Soul, which 〈◊〉〈◊〉 certainly feized upon by Devils, with greediness, at its departure out of his Body, who hurryed it away hastily to Hell, the next news we hear of him, is, he that had been Clothed [in Bysso] in Silken Robes while he lived, was now groaning [in Abysso] in that Bottomless pit, whereinto those Devils had plunged him, when he was dead: The Lord let him live the longer to Repent in, but he Repented not, Revel. 2.21, 22. So now God bid the Devils to take him, &c.

This brings in the Fourth Difference betwixt this Rich Man and the Beggar, in their State after Death also: As in life, the Glutton had a State of Abundance, and the Beg∣gar a State of Indigence; so after Death, the former had a State of Misery, and the lat∣ter a State of Glory; of whom we are told, that as Death came in Mercy to him, for delivering him from the smarting Sores of his Body, so the Angels Received his Pretious and Pious Soul (that had been lodged in a putrified Carcase) and not only conveyed it safely through the Air, (which is called the Devils Territories, as he is Prince of the power of the Air, Eph. 2.2.) but also lodged it sweetly in Abrahams Bosom, which Phrase is a Synonymon of Celestial Felicity, N. B. Note well; Glory is no where called the Bo∣som of Adam, for he is noted in Scripture, to be the first and great sinner, who brought all manner of Misery, and Death it self into the World, Rom. 5.14, &c. Whereas Abraham stands Dignified with the Title of [the Father of the Faithfull, &c.] Rom. 4.17, 18. Hereupon all Believers who walk in the Steps of Abraham, while they live, Rom. 4.12. Hebr. 6.12, 13. Are said to Lodge in the Bosom of Abraham when they dye, as here Pious Lazarus is placed in Abraham's Bosom, (ver. 22, 23. Luke 16.) because he had been a follower of Abraham, in imitation of his Faith and Pati∣ence, &c.

N. B. Note well; Abrahams Bosom is a Metaphore, either taken from Feasts, whereat it is said, the beloved Disciple leaned upon our Lords Bosom, John 13.23. and 20, 21. or from the manner of a kind Father, who when his Child is weary with running about, or hath met with a knock therein▪ immediately takes up his Child, and lays it in his Bosom for its Ease, Cure and Comfort, N. B. Note well; this Honour have, all the Saints, Ps. 149.9. That as the Palsy-Man was let down in his Couch, through the Tiling of the House top, into the midst of the lower Room before Jesus, Luke 5.18, 19. Even so (save only the difference of that was Descending, but this is Ascending) every sancti∣fied Soul, is taken up through the Roof of that House, (where it departs from the Body) in an Heavenly Charet, (drawn by the Holy Angels) and carryed therein into a Mansion of glory, as the Prophet Elijah, as well as the Patriarch, Enoch, were extraor∣dinarily Translated in Body, as well as Soul: But on the contrary, the Rich Glutton was as greedily seized upon by the Devils, who carryed him down into Hell, as the An∣gels had most Honourably handed Lazarus into Heaven. The Glutton, while he was Alive, seemed to be set at the Right Hand of Christ, in all his Worldly Felicity, but now when he was dead, we find him placed at the left Hand of Christ, among the stinking Goats, according to the Phrase, Matth. 25.33, 34, 41. Whereas Lazarus in his life, had seemed to be set at Christs left Hand, in his Leprosie and Poverty, yet after his Death, he is seated at Christs Right Hand, among the Blessed Sheep, &c.

This difference made a great Man cry, [Mallem Craesus esse vivens, sed Socrates morlens] I would have the Rich Mans Life, but rather the poor Mans Death.

N. B. Note well; The Glutton is now gone to his own place, (as is said of Judas) Act. 1.25. and possibly with as much noise as Judas did, whose Bowels did Bityst out, ver. 18. Because he had no Bowels of Compassion towards his Master, his Belly broke in the midst with an huge crack▪ as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifieth, yea, and possibly with as much Stench and Noise in the Air, as was at Cardinal Wolleys Death and Burial: How∣ever, he is now in a place, where he had punishment, without pitty, (who had shewn no pitty) Misery without Mercy, (who had shewn no Mercy) Sorrow without Succour, Crying without Compassion, Mischief without Measure, and Torments without End, and past Imagination: This Teacheth us that great Truth, [Sinfull pleasures in this Life, are punished with painfull Torments in the next Life,] Say to the Wicked, it shall be ill with them, &c. Isa. 3.11. Such go away into Everlasting punishment, &c. Matth. 25.46. Ge∣hennae Meminisse non sinit in Gehennam Incidere, saith Chrysostom, to remember what Hell is, for Horrour and Terrour, might be a good means to hinder Men from being Hurryed

into Hell: Would but the Wicked Man take a turn or two in Hell daily, by a seri∣ous and seasonable Meditation, this would forewarn him of wrath to come, &c. If he be not forewarned, [it had been better for him, that he had never been born,] Mat. 26.24. Mar. 14.21.

N. B. Note well; Here follows the Dialogue, between this Damned Glutton, and Father Abraham, in whose Bosom glorified Lazarus was lodged, from ver. 23. to the end of ver. 31. First, the occasion of this Dialogue, was this Damned Soul, seeing a∣far off, Lazarus, (whom he had despised on Earth) so highly Advanced in Heaven, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in Hell, which is so called, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non Video, as it is a place of dark∣ness, wherein nothing can be seen, the fire thereof gives no light nor sight of Comfort, yet is he said here in this dark Hell, to lift up his Eyes, (which he had neglected to do unto God in Prayer, while he was upon Earth) and who could not now lift up himself out of this place of Torment, yet can he out of this outer darkness (as Hell is called, Mat. 8.12. & 22.13. & 25, 30.) look upward to the light of Heaven, for his greater Torment, in beholding Lazarus Happy, whom he would not look downward upon, from his Pi∣nacle of Earthly Prosperity in his Life-time, and now feeling himself in endless Mi∣sery, how-like was he to the blind Mole, that never ('tis said) opens her Eyes, un∣till she be dying. Ʋtinam ubique de Gehennâ Dissereretur, saith Chrysostom, would to God Ministers would Preach of Hell every where, that at least fear of punishment might drive Men from wickedness, when love to Life and Salvation will not draw them to Ho∣liness, and the love of Christ constrains them not, 2 Cor. 5.14.

Thus far the Occasion, now Secondly the Dialogue it self, which consists of two General parts, the 1. Is the Humble Petition of this Damned Soul, which he, in all simplici∣ty, presented unto Father Abraham, sitting in a Mansion of glory with blessed Lazar•••• in his Bosom: The 2. Is Father Abrahams Answer to his Petition, entirely Negative, ren∣dring weighty Reasons, why his Request must be Rejected; both as to the cooling of his Tongue, by sending Lazarus to Hell with a little water, &c. and as to the Con∣verting his Brethren, by sending Lazarus to them on Earth.

Take these few Remarks upon the whole: The first in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Typical Exemplification, is, that the Souls have a distinct Existence and Subsistency, differing from the Bodles of Mankind, they dye not with the Body, nor sleep after Death, no•• are they shut up in Subterraneal Caves, but all Spirits (or Souls) at the Death of the body, returns to God that gave them, Eccles. 12.7. from whence they receive their ever∣lasting Doom of either, [Come ye Blessed,] or [Depart ye Cursed, &c]

Remark the 2. As the Souls of the Godly, do immediately pass after Death▪ into a place of Bliss and Happiness in Heaven, so the Souls of the wicked accordingly do then depart into a place of Torment and Misery: The Scripture of Truth, (so called, Dan. 10.21.) doth not Note any middle place betwixt them, save only the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or great Gulf fixed, a place unpassable from the two Extreams, Abra∣ham knew no passage, and Holy Peter knew as little thereof, 2 Pet. 2.4. Nor Jude, ver. 6. Therefore Popery (in its Doctrine of Purgatory) is but a Fancy and Foppery, 'tis but the Popes new discovery of a mere Chimera, or vain fiction, &c.

Remark the 3. Damned Souls are void of the least degree of Ease and Relief; the time will come, when the proudest sinner may have need of the Meanest Saint to re∣lieve them after Death, whom they would not relieve in their Life, but rather Revi∣led, yea, and famished them; yet cannot, shall not they receive any Relief from them, but this shall be an Aggravation of their Torments, to behold those Happy, whom they had formerly despised, and themselves Miserable, Oh! How wellcom might Lazarus be now to him in Hell, whom he starved to Death at his Gates.

Remark the 4th. In Hell there will be peculiar Torments, for every part of wicked Men, as 1. Their wanton Eyes, shall be tormented with a sight of ugly Shapes of Devils, 2. Their delicate Ears, with the Horrible Noise and Outcries of Damned Spi∣rits, 3. Their nice and curious Smell, with the Poisonfull stink of Fire and Brimstone. 4. Their dainty Tast, with a most Ravenous and unbearable Hunger and Thirst, &c. yea, and 5. All the Sensible parts, shall feel the intolerable Torments of the burning fire: This Glutton had too dainty a Tongue, which he had abused on Earth, and now that very Member is Tortured in Hell. He had been Drunk when living, now is dry when Dead. As Eyes Ears, Hands, &c. be ascribed to God, so here to Souls figuratively, &c.

Remark the 5th. Abraham calls this Damned Soul, Son, as he was a Jew, or as he was but young; but as this Title was no better than cold Comfort to him in flames, no more will a bare profession, (without the power) prove to many at last; nor did his Wealth profit him any more than his profession, of being a Member of Abrahams

Church, nor is he blamed for having good things, (for they are not Evil••r themselves) but for his abusing them: Abraham, Lot, Is••••••, Jacob, J•••• David, Joseph of Arim••∣thea, &c. were all Rich Men as well as he, but they all had Wisdom or improve their Wealth, &c. poor Lazarus, lay in rich Abrahams Bosom.

Remark the 6th. This Damned Soul, bids Lazarus to his loss, in desiring that his Soul may leave Heaven, and reassume his body on Earth, and if he must not come to coll his Tongue in Hell, yet that he may go warn his Brethren yet alive, &c. This he wished, not out of any love to them, (for no such grace is found in Hell) but from his fear, least should they be Damned, he would then be double Damned, for leading them thither by his lewd Example, &c.

Remark the 7th. Dives (saith Grotius) desired not Lazarus's Spirit to walk, but to rise from the Dead; but 'tis said of Man, when he goes hence, he shall be seen no more, Job 7.8. Ps. 39.13. One from the dead, will not do to Convert, for God hath not appointed it as a means, hence this Mans Name-sake Lazarus, John 11. was raised from the dead, yet the Jews believed not, no nor Christ himself after his Resurrecti∣on. Moses indeed appeared, to wait on the Messiah, but not to Preach the Gospel, &c.

Remark the 8th. Take here a prospect of Hell, as it is Represented to us in the Looking-Glass of the Sacred Scriptures, wherein we have many sad Representations of it.

As 1. 'Tis called Destruction, Rom. 9.22. Phil. 3.19. 1 Thess. 5.3. 2 Thess. 1.9. 2 Pet. 2.1, 12. The Wicked are made to be destroyed for their Wickedness, Prov. 16.4.

2. 'Tis called Death, not in the natural Sense, but as it is an Everlasting Separati∣on from God the fountain of Life, far worse than tearing Limb from Limb; this is the Second Death, Rev. 2.11. and 20.6, 14. and 21.8.

3. 'Tis called Darkness, not Corporal as that of Egypt, Exod. 10.23. but Spiritu∣al, as a privation of all Light and Comfort, Chains of Darkness, 2 Pet. 2.4. The Damned are so in the midst of it, ver. 17. That there is no getting out, 'tis outer Dark∣ness, Matth. 8.12. and 22.13. and 25.30. One darkness beyond another, and 'tis for all found out of Christ, who is light, &c.

4. 'Tis called a day of Wrath, Prov. 11.4. Job 21.30. Zeph. 1.15. To which all the Children of Wrath, Eph. 2.3. are appointed, 1 Thess. 5.9. They Treasuring up Wrath, against the day of Wrath, Rom. 2.5. Their Work is bad, but Wage is worse, &c.

5. 'Tis called Shame and Contempt, Dan. 12.2. When God sets their sins in Order before their Eyes, Ps. 50.21. And the greater sinners, shall have the greater shame, God Abhorrs them, Ps. 10.3. and Devils despise them, Acts 19.15, 16. Yea those Ves∣sels of Dishonour, Rom. 9.21. 2 Tim. 2.20. do despise one another, as Matth. 27.4.

6. To all these, many more Denominations might be added, such as are, Fear of Gods Displeasure (if Cain feared so much on Earth, assuredly much more is his fear in Hell) Sorrow, Weeping, Wailing, and Gnashing of Teeth, Matth. 8.12. and 22.13. and 13.42, 50. and 24.51. and 25, 30, &c. Oh! What horrible howlings are heard in Hell, both upon the account of their pana Damni, the pain of loss, and of their paena Sens••s, the pain of Sense, where the Never-dying Worm, Mar. 9.44. Doth make such surious Reflections upon their Consciences, for what they have lost, and for what they now feel, and all with these two intolerable Aggravations, both of Extremity and of Eternity of those Torments.

Remark the 9th. We can scarce open a Window, to give a little light into Laza∣rius's glorious Lodging that Happy State where into his Holy Life did lead him, af∣ter he had born his Poverty with Patience, &c. of whom (saith Grotius) Dives now begged his pardon for his Churlishness to him, when on Earth.

In a word, Heaven and Happiness is compounded both of the freedom of all evil, and of the Fruition of all good: Eye hath not seen, &c. What God hath said up for those that love him, 1 Cor. 2.9. As God lays out much on us in this life, yet hath he laid up far better things for us in the life to come, Ps. 3••.19. How great is that word, [So shall we ever be with the Lord,] 1 Thess. 4.17. and that also [then shall we see him as he is,] 1 John 3.2. Oh Beatifical Vision, what a Soul-satisfying sight will it be, to behold God our Father, and Christ our Elder Brother, so near a Kin to us, sitting at the Fa∣thers Right Hand, and so kind, as to own us for his Brethren, Hebr. 2.11. To behold all the Glorious Angels, and all the glorified Saints, Patriarchs, Prophets, Martyrs, yea, and our own Relations and Friends, who dyed in the Lord, &c. There the Joy is too great to enter into us, but we must enter into is, Matth▪ 25.21, 23. This Joy of our Lord is unspeakable, 1 Pet. 1.8. There our Wills will be fully gratified, our Underderstand∣ings know enough, and all our Senses shall be satisfied with all suitable Objects, yea,

and all those satisfying Joys shall be as fresh, as new, as sweet, and Ravishing, Millions of years after our Enjoyment of those Mansions, as they were at the first Moment of our Entry: As the light of the Sun is as delightfull now, as it was at its first Creation, almost 6000. years agoe.

N. B. Note. well; Ʋp (Souls) and view this good Land, thy God will give it thee, Gen. 13.17. If thy Soul be made like Christs Soul with grace, then thy Body shall be made like his with glory, Phil. 3.21, &c.

Then after more Divine Documents, Luke 17.1, to 10. In ver. 11. Christ is there going his last Journey to Jerusalem, cleansing ten Depers, in his way thither, ver. 12, 13, 14, &c. of all which after. Now Mathew and Mark come in again, (after a long Interval,) and concur in giving a joynt account of some Remarkable Transactions of Christs life, after he passed over Jordan, Matth. 19.1. to 13. and Mar. 10.1. to 13. also, They relate, 1. The story about Divorces; the Old Cavillers do haunt him like evil Ghosts here also, and would have catched and calumniated him by their captious questions in this point, ei∣ther for speaking contrary to Moses, and the Law of God, (had he absolutely disallowed of Divorces) or for Patronizing profaneness, Lasciviouness and Inconstancy of Men, had he approved of them.

Christ (who is Truth it self) giveth such an Answer, as neither contradicted Moses Law, nor his own Doctrine, Matth. 5.32. Nor made him Odious (as they aimed) either to the Man, or to the Woman, and so they were baffled in this Trap als•••• as they had been before, about Traditions, Sabbath-keeping, Fasting, paying of Tribute, &c. for he avoids the Snare by Authority of Scripture, (their Ignorance whereof, was the ground of their Mistake) and by Reducing their Errours to the first Institution, Gen. 2.24. which makes Man and Wise one flesh, so cannot be severed for any light Cause, (as their Cavil was worded, Matth. 19.3.) No not for any cause, save only for Fornica∣tion, (which Dissolves the Marriage knot, and destroys Humane Society) ver. 9. N.B. Note well; though Moses as a Magistrate, (not as a Prophet) did License (not command Divorces in some cases, yet was it for the hardness of the Husbands Heart, who would have destroyed his innocent Wife, in case he had been bound to keep her, Deut. 24.1.3. This Civil Sanction, was an Humane Permission, only to save from punishment, not a Divine Precept to salve the sin; And it was Temporary only. Christ (the Great Lawyer) better informs them, &c. Though the Objectors opposed Scripture to Scripture, (as all Hereticks do) yet were they non-plus'd, for they reply nothing, being Convinced in their own Consciences, that Divorces were unlawfull upon all accounts, save upon Adultery: His Disciples indeed, give their sudden Sentiments hereof, which were full of folly, intimating a love to liberty, even from the Law of God: But Christ sets them to the Rights also, saying, [All Men cannot receive your sayings] save those of a frigid Con∣stitution, and that have the gift of Continency, &c.

2. These two Evangelists Concur with, Luke 18.15. To relate the story of offering lit∣tle Children to Christ, who accepted of the offering, as Gods blessing of the Marriage State which he had Vindicated, though the Disciples would have Rejected them out of their Preposterous Zeal, still mistaking as before, in their saying, [It is not good to Marry,] If so, both the World, and the Church in the World would soon fail: Those godly Matrons brought their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Luke) or little one's in their Arms, that they might be Sanctified to them, (as well as their food) by Christs blessing, saith Chry∣sostom, Mat. 19.13. Mar. 10.13. and Luke 18.15. [The Disciples Rebuked them] as holding it a Business below their Lord, to look upon little o••er, and Drearning still of a Wordly Kingdom, wherein little Children could not be concerned▪ But Christ was much dis∣pleased with this, (saith Mark) and Rebuked the Rebukers, (saith Luke) Testifying, that all the Blessings of Heaven and Earth, (Comprized in the Covenant) did belong to Be∣lievers and their Seed, let them therefore (saith he) have free Recourse to me, who will both own them, and Crown them with the Priviledges both of the Church-Mili∣tant on Earth, and Triumphant in Heaven. Hereupon he vouchsafed more than their Pious Mothers Requested; for he did not only touch them with his blissfull Touch, (as they well knew, he had done many) but also, He takes them up into his own Holy Arms, puts his Fathers Blessing upon them, as Jacob did upon Josephs two Sons, whom by his Sym∣bol of laying on his hands upon them, he Adopted them for his own, Gen. 48.14, &c. and Intails the Kingdom of Heaven to them; what more could he do for the Adult? whom he bids become as little ones, or no Entring Heaven, Mar. 10.15. Luke 18.17. Mat. 18.3. If those only that become like little ones do enter Heaven, how much more do such little ones themselves: Greater must be the Priviledge of the pattern, than of the pourtraiture, as Matth. 22.30. the Children of the Resurrection, shall be as Angels, free from Wives, &c. much more the Angels themselves.

3. Those three Evangelises, (Matth 19.16 Mar. 10.17. Luke 18.18) Give the ac∣count of the Conference betwixt Christ, and the young Noble Man, who had been well bred, both for po••s and Civil posture, he came con••eeing to Christ, Mar. 10.17, and for matter of piety, he was no Sadducee, for he enquires after Eternal Life, which they denyed, and although but young, he hearhens after Heaven, and though he were Rich, yet comes he running to Christ, whereas great Men keep their port, walk leisurely, In State or Majestick structing; &c. yet this Ruler came running, [gr••ss•• gral∣latorie] which argues his Earnesmess in such a Man of Quality very unusual: Besides he was Holy in his own Estimation, and hoped to be approved of by Christ, for he knew much of Gods Law, and had done much of it, yea, so much, as that he seemed in his own thoughts to want work, and to be before hand with God: Besides, he ap∣pears in his Address, to be a Docible Disciple, proposing the most needful and difficult Question, (••rarely moved by Rich Men especially, though it concerns both Rich and Poor) crying, [good Master, what good thing shall I do, that I may have Eternal Life?] he comes not (as most Rich World lings do) to enquire after a good purchase, a good penny worth, &c. but though he had Wealth enough to make him Happy in this World, yet must he have something better to make him Happy in the World to come•• In a word, he went so far, as Christ looked upon him, and loved him, Mar. 10.21. to wit, as a Tame Creature and fit (as a good Moral Man) to live in a Civil Society: Howbeit, Christ saw, 1. Some Secret Flattery in his Complement to him, therefore reproved him, saying, either confess one to be God, or do not call me good: 2. Some leaven of Pha∣ri••••sm in his question, though this Gentleman was no Sudducee, yet was he a Pharisee, and of that 7th. sort (saith the Talmud) which say, [tell me what I shall do, and I will do it] though he thought not to be saved, [Opibus] by his Wealth of Riches yet he did [Operibus] by his Works of Righteousness. 3. Some poison of Hypocrisie lurking in his Heart; therefore Christ saith not to him [believe the Gospel] but [keep the Law] that thou mayest be saved? That is, the whole Law in all parts of Duty, and without the least Deviation into sin, (which is impossible for fallen Man to do) Hereupon this Hy∣pocrite ignorantly answers, [All these have I kept, &c.] having bean restrained from the grosser sins, against the Second Table (which only, not the first, was proposed to him) overlooking all Contemplative wickedness in the inner Man, &c. As also his defects in Duties to Man, which detected his Rottenness in his Duties to God. 4. Christ saw Some Damnable Pride and Presumption in his Spirit, discovered by his Speech, [What lack I yet] as if he had made God himself, become a Debtor to him, for his Works of Supererogation, and as if he now insulted over our Saviour, being but a Trivi∣al Teacher, who could not call him out to a Lecture beyond the Law, &c. Though he lack'd not a loud lye, in proclaiming himself to be without sin (which never any Patri∣arch or Prophet did) yet lacked he the quieting of his own Conscience, (which all his con∣ceited Righteousness could not becalm) for this Yonkster, notwithstanding all his sup∣posed Merits, still cannot be quiet, but must rise up, run and ask, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What lack I yet?] Therefore Christ at last cuts this Coxcomb quite, with a personal and particular precept, (such as was that to Abraham, for killing his Son) Go sell all, and give to the poor, then come take up my Cross, and follow me, This Tryal made him troubled, turn his back of Christ, who might have his Heaven to himself for him, he had a Months-mind to Heaven, and cheapens it, but was not willing to go up to the Price of it; that thorough Sale of all, choaked him, he liked no such Terms; so being Wodded, and Weaged to the World, Renounces Christ, rather than it, and so do all Worldings, that do Trust in their Wealth, they are the Camels and Cables, that cannot pass through the Needles Eye, Mar. 10.24.

CHAP. XXVIII. Tidings of Lazarus Sickness.

CHRIST all this time, had been beyond Jordan working Miracles, and wording Oracles, now Lazarus (whom be loved) falleth sick, his two Sisters, (Mary and Martha) send a Messenger to him, (while be was beyond Jordan) to intreat his presence with their Sick Brother, and to return to Bethany, where he had lately been before, Luke 10.38, 39, 40. Upon this Invitation, he prepareth for his Journey over Jordan. into Judea again, and yet stayed two Days in the place where the Messenger found him, John 11.3.6. And where he delivered the Parable of the Labourers in the Vineyard, (which is Recorded only in, Matth. 20.1. to 17. And not in any other Evangelist) the Scope whereof, was to Illustrate Christs last words, [Many that are first, shall be last, &c.]

Matth. 19.30. and to prevent Peter, &c. from being puffed up with a preconceit of their promised great Reward, ver. 28, 29. Christ herein cautions them, that such as place Confidence in the Merits of their Works (as forsaking all, &c.) and call for their Wages, before they had well entered into their Work, (as Peter, &c. What shall we have, &c. ver. 27.) May be placed in the lowest place by the Lord, who giveth Eternal life, out of free grace, not of Debt or Merit: For the purport of the Parable holds that such Labourers as had been longest Labouring in the Vineyard, and therefore had the highest Estimation of their own Labours, yet were last taken notice of, least Esteemed, yea, Rebuked as Adversaries to free grace, and daring to Expostulate with God about Justice: Whereas those last labourers, were first paid, because they trusted not in the Merit or Worth of their own Works, but in the free grace and goodness of God, when the other, (as Murmuring Merit-mongers,) are turned off with this Taunt, [Tolle quod tuum est & vade,] take thy penny, and be packing: Christ (Gods Steward, and the Judge of all) doth Distribute his Wages for his Work, with a most singular Demonstration, both of his Justice; (so that none shall receive less than was promised) and of his Mercy, (so that all shall receive more than they Merited) for although this penny be not absolutely Eternal Life, it is that Gratuitous penny, given to the last Labourers, for it is called the Free gift of God, Rom. 6.23. Eph. 2.7, 8. and many more, shewing Salvation is not due by Debt, or is Gods pay for our pains, as here, Reward or Wages for Work, but is altogether from free grace. What ever the penny signified, it was something that gave content to the Contractors, for undertaking Vineyard work, it was that for which each of them followed Christ, whether it were for Meat perishing, or for Meat induring, John 6.27. Indeed all the Antient Fathers, (except Basil) take this penny, to signifie Eternal Salvation; because 1. Denarius ex Decem, was of the value of Ten usu∣al pieces of Money, to shew Eternal Life, is worth Ten Temporal Lives, 2. The round Figure in the Roman penny, signified Eternity, which hath no End, 3. The Stamp and Sculpture upon it, was the Kings Image, noting our being made like God then: 4. The Silver piece, had a Lustre and Splendour upon it, to denote the glory of our Bodies then, as before of our Souls: Yet Basil Interprets it some Reward of this Life; and this one Mans Interpretation, agreeing well with the Scripture of Truth, and with the Ana∣logy of Faith, may have more weight than all the other, whose Sense makes all workers in the Visible Church to be Saved, or none are so, but the Elect only; or all shall be saved, and that by the Merit of their Works; and all shall be equal in the Wage of Eternal Life, and so none shall be first or last, contrary to Scripture: The Scope of this Para∣ble is only to be pressed, (as also of other Parables,) lest Blood, in stead of Milk, be squeezed out of them, &c.

After this Parable, Christ begins his last Journey to Jerusalem, to the Eating of his last Paschal Lamb, (or Passover) but especially to the offering up of himself, (the Lamb of God) for taking away the sins of the World: At his first setting forward from Jor∣dan to Judea, he acquaints his Disciples apart, of his approaching passion at Jerusalem, (as he had done before, Matth. 16.21. and again, Matth. 17.22, &c.) For they must be the Witnesses both of his Omnisciency, in foreknowing it, and of his voluntary laying down his Life, in venturing thither, where he knew his Death was designed, Matth. 20.17, &c. Mark 10.32, &c. Luke 18.31, &c. 'Tis said expresly, [He went before them,] Mar. 10.32. As most willing to walk that way, which went to his suffering work; this Amazed the Disciples, to behold him walking like a Couragious and Undaunted Captain before them, rather desiring, than fearing Death; This fortitude they more than Ad∣mired in their Amasement, at their Magnanimous Master, and themselves (being pusillani∣mous) were Affrighted at his bold Adventure upon his unavoidable Danger; therefore desire they him to stay beyond Jordan, where he was then safe, rather than Expose himself to his Implacable Adversaries in Judea, again saying, as soon as they could over∣take him in their Trembling pursuit after him, they said, John 11.7, 8. (Where this same last Journey to Jerusalem is Recorded also) [Master, The Jews lately sought to stone thee, and wilt thou go thither again?] This was their Preposterous Advice, from their own Timorous Carnality, which naturally startles at, and declines the Cross: And indeed, N. B. Note well; 'Tis no more than Duty to Decline it, when it lies not be∣twixt us and our Duty, (in which case it must be taken up according to Christs Com∣mand, Matth. 16.24.) And when we have no Call to it, as Christ had here: But alas, the Disciples were ignorant of Christs Call from God to it, of the Divine Decree, and De∣termined Counsel, and of the Mystery of Redemption, to be now Accomplished by their Master; Therefore they from a blind and ill advised love, disswaded him from this dangerous Attempt, as Peter had done before, Matth. 16.22. For which rash Dehorta∣tion,

Christ calls him Satan, a worse Name, than ever he branded Herod with, or the worst of the Pharisees. But our Lord knew better things, he now had his Call to Be∣thany, and therefore, with the hazard of his own Life, he will venture for the help of his Dear Friend Lazarus, yea, He came fan on foot for his Relief. Much water cannot quench Love, Cant. 8.7. 'Twas Meat to him to do his Fathers Will, John 4.34. Though that led him to live upon nothing else, save the Bread and Water of Affliction, yet his own piety, had so prepared his Table, that even bitter things, became sweet to him: And it was not enough, that he was thus born up himself, (having steeled his face with Forti∣tude, for his outfaceing the Bloody City, Luke 9.51. and being even straitned, or pained till his passion was Accomplished, Luke 12.50.) But he is also very Tender; towards his Timorous Disciples; and therefore for their Encouragement, he not only tells them of his Sufferings, but gives them a thorough prospect of them to his Resurrect∣ion.

Thus he Rewarded their Reverence to him, which was so strong, as to secure them from Deserting their Master, through the frailty of their fear, for rather than do so, they will venture to follow him, to share with him in his Danger, (as become Men with their Masters) Though they all Deserted him afterwards. Mar. 14.50. All forsook him, and fled.

Notwithstanding Christ's so plain predicting the Doctrine of the Cross to his Disciples, both here and elsewhere, over and again; yet such prejudicate Opinions of Christ's Earthly glorious Kingdom, did hang as so many Bullets at the Eye-lids of their under∣standings, that they understood none of these things, Luke 18 34. Unless in a Figurative Sense, not in the Literal, as they were spoken: Hereupon, as before all the Disciples joyntly had Reasoned among themselves for a Primacy, after such a Sermon of Christs Death, as at this time, Matth. 18.1. with 17.12 and 16.21. &c. So now come only the two Sons of Thunder, and Requested a Principality in his Imaginary Monarchy, &c. Matth. 20 20, &c. Mar. 10.35, &c. And because they were ashamed to make the Motion thereof themselves, they set on their Mother, who was nearly Ally'd to their Master: Their Request was, seeing Christ had promised, the Twelve Apostles, should sit upon Twelve Thrones, &c. Matth. 19.28. That James and John might have their first and second Seat, &c. But he Rebukes them for their Ignorance, &c. and as they knew not what they asked, in hunting after High places, &c. So they knew (not what they An∣swered in their saying, [we are able to be plunged over Head and Ears in the Salt Waters of Affliction,] which was but only in their own Conceit, else, why did they betake them to their Heels, when their Master was Apprehended, Mar. 14.50. &c. This Ambition in the Two bred Emulation in the Ten, for they all had the like Itch after Primacy, (N. B. Note well; which Peter did not put in for above the rest) But Christ heats down, and Roots up this wicked weed, by telling them, though Principality and Domination be allowed in the State, yet not in the Church: This Dream of a Distribution of Honours and Offices, &c. kept long in their Heads, Acts 1.6, 7. Still Christ is in his Journey from beyond Jordan to Bethany, for the Raising of Lazarus, and passing through Jericho, two Blind Men (where∣of Bar-Timeus, was the more noted, and the louder cryer, after Christ.) fat at the end of the Town begging Alms, and Hearing that Jesus passed by, (N. B. Note well; Oh, Happy they, that though Blind, they were not Deaf too) they cry with the cry of Faith, (believing him to be the Messiah) after him, Matth. 20.29, &c. Mar, 10.46, &c. and Luke 18.35, &c. Jesus being full of Bowels, (while the Multitude were free of Rebukes) stands still at their fervent prayer, (as the Sun had done at Joshuah's, Josh. 10.12, 13.) Notwithstanding all his hast to Bethany, and to Jerusalem, (to which place till he came, he was even pained, Luke 12.50. yet he makes this Halt, to hear the Blind Beggars Petition, and to help them both to Light and Sight, both which being ob∣tained by the Divine power of Christ, (for 'tis only Gods work to open Eyes, Gen, 21.19 2 Kin. 6.17. Especially Blind Eyes, &c.) They glorified God, and followed their Benefactor, without the help of their former Leaders which was a clear Demon∣stration of their Real Cure, and made the Multitude to admire him the more, &c. Immediately after this, Christ meets with Zaccheus, Luke 19.1, 2, &c. a principal Pub∣lican, to whom all the other Toll gatherers paid in their Toll, as High-Treasurer, and having heard of Christs fame, designed to see him; but being low in Stature, he climbs up into a Tree, that he might have a full view of lovely Jesus from Top to Toe, N. B. Note well; would to God, we, by climbing up Gospel Advantages, could get such a prospect as he did, and as the Spouse, Cant. 5.10.16. Beholding Beauty in every part, and Love••••∣ness in the whole: Christ here is no Respecter of Places or Persons, for he visits Jeri∣cho, that Cursed City, Josh. 6.26. And effectually calls this Rich Publican; the good

Shepherd knows all his Sheep where they live, and calls them by Name, as Zacheus here, ver. 5. And as he had called Moses before by Name, Exod. 33.12. Jericho signifies the Moon, (the Emblem of a changeable World) which borroweth her Light from the Beams of the Sun: Thus this Sun of Righteousness, had Illuminated here blind Bar∣timeus's Body, now and blind Zacheus's Soul: Zacheus signifies, [one that maketh hast, &c.] Such an one was this Man, for as he laid by his Grandeur, (though chief Lord of the Custom-Office, and very wealthy) in running before to meet Jesus. and (like an ordinary Man) in climbing up a Tree to see him, as thinking it not enough to hear of his Fame: this Argued the Piety of his Heart, and that Christ had looked upon him, and loved him first, before he looked upon, and loved Christ, 1 John 4 19. Which was but the Reflection of Christs love to him: His love made him look for Christ, (seeing he was to pass that way, ver. 4.) Accounting it a blessed thing to behold him, as Luke 10.23, 24, &c. And Christs love moved him to look upon Zacheus, so soon as he came to that place, ver. 5. N. B. Note well; Christ will look on those that look for him, and will meet those that endeavour to meet him, Jam. 4.8. We all are low in our Spiritual Stature, as he in Corporal; therefore stand we need of all Gospel Insti∣tutions, to advance us toward a better prospect of Christ, and we are hindred with the press, (as he was) from seeing Jesus, ver. 3. There is the press both of wicked Men without, and of Worldly cares, Carnal Cogitations within, to hinder our behold∣ing Christ, and drawing nigh to him, N. B. Note well; Oh! That we could climb up the Cross of Christ, as he did this Sycomore Tree, this would help us to a fuller view of Christ, &c. And N. B. Note Well; Oh! That we could hasten, as his name signi∣fies, and his posture was, not only in running faster, than others to meet Jesus, ver. 4. But also in making hast, and coming down (at Christs call) to entertain him, v. 5, 6. Heaven is a matter of greatest hast, and ought not to be adjourned till to Morrow; we should hasten to cast away our Pride, and come down to Christ by Humility: Oh! the Marvelous vouchsafement of Christ to Zacheus here, 1. He Honours this Rich Pub∣lican with a Name, because his Name was writ in Heaven, Luke 10.20. Whereas the Rich Glutton, Luke 16. Hath no Name vouchsafed him, as poor (yet pious) Lazarus had there, ver. 19, 20.2. When this Publican had not Confidence in himself to in∣vite Christ, then Christ prevented him, and not only invites, but even obtrudes him∣self, (as it were) upon Zacheus, whose mind Christ knew was willing enough to invite him, had not the Sense of his Sins, and the publick Odium of his being a Pub∣lican, yea, a Master of them, hindered him, N. B. Note well; we read not, that Christ went to any House uninvited, save to this Modest Man's: 3. Christ left his own House, and his glory in Heaven, John 17.5. yet is willing not only to come to, but also to take up his Abode in this Publicans House, Luke 19.5. This also he vouch∣safes to do in our Hearts, John 14.23. N. B. Note well; Assuredly that House had need to be clean swept, and well garnished, wherein the King of glory, Psal. 24.7, 9. (whom neither Heaven nor Earth can contain, 1 Kin. 8.27, &c.) Comes as a guest: No wonder then if this Penitent Publican received him with joy, ver. 5. Though the Malignant Pharisees murmured at this Publicans Priviledge, as the Jews did, when Christ left their House Desolate, Matth. 23.38. And pressed himself into the House of the Gentiles, whereof this Publicans was a Type. They call Zacheus a sinner, who was now none, but a Justified Penitent, willing to make a four fold Restitution for all his frauds, &c. ver. 8. Standing undaunted at ther Murmuring, whereby they would have hurt the green thing in him, Exod. 10.15. But Christ will not let those Locusts do so, Revel. 9.4. And they also Calumniate Christ, but he vindicates himself, ver. 10. Shewing how lost Publicans, may be Abrahams Children found by Faith.

Now when Christ had spoke, that he came to save Abrahams Seed, the Apostles thence Conjectured, that he would at this Journey to Jerusalem, begin his Glorious Tem∣poral Kingdom, Luke 19.11. as was promised, Isa. 9.7. And knowing that Daniels seventy weeks were now Elapsed, hereupon Christ (to undeceive them) Preaches the Parable of the pounds, Luke 19. ver. 12, to 29. Wherein he declareth; that a Kingdom was indeed due to him, not over the Jews only, but over the Gentiles also, as all the Pro∣phets Prophesied concerning the Messiah; but before the full Accomplishment of this, he tells them tacitely of his own Sufferings and of the Jews Contumacy against his Kingdom, in this Parable, The Scope whereof is, 1. That Christ is this Noble-Man, that must take his Journey out of this lower World, to receive his Kingdom in a better World, with a Resolve in due time to Return, and Reign gloriously, &c. 2. The Administration of his Spiritual Kingdom, is in his Absence committed to Believ∣ers, especially to Pastors, who are all to Trade with their Talents, and to Occupy and

Improve their Gifts untill he come, ver. 13.3. The Pounds and Talents, they are betrusted to Trade withal, are the gifts God gives them, whereby to promote Gods glory, and the Churches good; and though that Parable, Matth. 25.15. Holds out, how God giveth not the like Measure of gifts unto all, but to every one according to their Capacity, &c. Yet here is an equal Portion, (one pound) to each of the Ten is given, to wit, so much Knowledge, Faith, &c. as are necessary to Salvation, are equally given to all Christians: 4. The Citizens that will not have this King to Reign over them, are both Jews and Gentiles, that Act Rebelliosly against him, Psal. 2.1, 2, &c. The Jews Conspire to kill Christ by a gentile power, (even that of the Romans) instead of sending a Lamb to him, Isa. 16.1. They sent the Message of Rebels, ver. 14.5. Then this Great King Returns and Reckons with his Servants, &c. Christ Travel∣ed at his personal Ascension, from which time his Servants Tradeth, untill his Re∣turn at the General Resurrection, 6. Some Servants are found Faithful in their Reck∣oning, saying. [not my pains, but thy pound Lord, hath gained ten pounds, &c.] ver. 16, 18. Attributing the glory of the Gain, not to the free will of Man, but to the free grace of God, as 1 Cor. 15.10. Yet some are found unfaithfull, making false and frivolous excuses for their Reckoning; and the Lord himself must bear the blame of their unfaithfullness, ver. 20, 21. Matth. 25.24, 25. Fretting against the Lord, when his own foolishness had perverted his way, Prov. 19.3. as fallen Adam did, Gen. 3.12. saying (in effect) Had not God given me a Woman, I had not Transgressed against him: 7. The Judge passeth Sentence upon the good Servants, who are both Highly Com∣mended, and Richly Rewarded, ver. 17, 19. and upon the bad, notwithstanding his plausible Apology, (that he had done his Lord no wrong, in returning his own again, and Translating the Servants fault, upon the Masters Austerity) ver. 21. His Crime is retorted upon himself, ver. 22, 23. And he is Judged out of his own Mouth, his common grace was taken from him, (for he certainly wanted the Oyl of Special Grace, seeing his Lips like Doors upon rusty Hinges, move not without Murmuring, and Male-contendedness) and was doomed according to the proverbial Sentence, by the Lords Liberality, ver. 24, 25, 26. Lastly, The Lord (having Reckoned with his Servants, and Rewarded them according to their Works) doth then Revenge himself upon the Rebels, ver. 27. And when Christ had ended this Parable, he went before his Company, as the Captain of Salvation towards Jerusalem, as Daring to meet Death in the face, out of his Matchless Magnanimity, ver. 28. And thus he is come from beyond Jordan, to Jericho, (Zacheus's City) and from thence to Bethany, Luke 19.29. Where he Raiseth Lazarus out of his Grave, John 11.17, 18, &c. Which Story, none of the Evangelists Records, save John only, in which mighty Miracle, he Relates many Re∣markable Circumstances, together with the Substantial part thereof:

The First Remark is concerning the Antecedents of it, which were, 1. Tidings of Lazarus's Sickness, (after mentioned) were brought to Christ, while he was in Be∣thabara, beyond Jordan, upon which he returns to Bethany, (where he had been before kindly Entertained, Luke 10.38, &c.) Though the Messenger of Mary and Martha, did not alledge Lazarus's Merits or Kindnesses to Christ, but only Christs Kindness to him [Behold he whom thou lovest, is Sick,] John 11.3. Nor do they boast of their own Merits, as if they were worthy, Christ should come and Cure their Sick Brother, (as Luke 7.4.) They thought this enough to say to a loving Saviour, for fetching him to their Relief, as appears, ver. 21, 32. Thus we need not be carefull in any thing, more than to make our wants known to God, Phil. 4.6. Cast our Burden upon the Lord, Ps. 55.22. And let him alone to help us how, and when he pleaseth: 'Tis enough to mind Christ of his Afflicted Church, saying, [Behold she whom thou lovest is sick,] and [the dearly Beloved of thy Soul, is delivered into the Hands of her Enemies,] Jer. 12.7. Could we but look more to the Lord, we should be more Lightened, Ps. 34.5. And made more free from that care of Diffidence and Distrust: The sweet love of Christ, and the sore Labour and Lassitude of his Dear Church and Children, may well enough consist toge∣ther, for these are his Love-tokens, [as many as I love, I Rebuke and Chasten,] Revel. 3.19. His chiding that Church, and his Chastizing us, is no Evidence of Divine Hatred: God had only one Son, [Sine flagitio] without Corruption, but not any one, [Sine fla∣gello,] without Correction: He that escapes Affliction, may justly suspect his Adopti∣on, Prov. 3.12. Hebr. 12.5, 6, 7, 8, 9, 10, 11, &c.

2. Christ came not immediately, upon his first Summons of Lazarus's Sickness, but as he had staid at Bethabara two Days, after he had heard Tidings thereof, purposely

that Lazarus might dye before he came to him, that God night be the more glorified by his Raising, ver. 5, 6, 15. So did he make sure to stay long enough after he was dead, be∣fore he came, that the Glory of God might be the more magnified: [He was not yet come to Bethany, ver. 30.] Till he had been four days Dead, ver. 39. Though Christ lov∣ed this godly Family, ver. 5. He loves those that love him, especially such as are Morning-seekers, Prov. 8.17. The very Walls of their Houses are continually before him, Isa. 49.16. And he loves to look upon them; yet staid he long from them, for he is a God of great Judgment, and waits to be gracious in the best Season, and when Mercy will do us most good, Isa. 30.18. He knows best when to deal forth his Favours, and any prescribing to hint, is to Set the Sun by our Dyal: This Caesar called Saw••iness in his Soldiers, and so doth a King, when any of his subjects dare send for him in post hast by a Post: The Lord loves not to be limited, Ps. 78.41. either to Time, way, means or manner; we are not got yet into the depths of the Sea, Ps 68.22. The Bulls of Bashan hath not pushed us yet enough, Ps. 22.12. We are not yet low enough, and they not yet high enough, then deliverance, &c. Christ did determine to deliver Lazarus, yet not at Martha's and Mary's time, but at his own: So us, &c. Our Time is alway ready, but his Time is not yet, John 2.4. and 7.6. On Happy Lazarus, though sick and dead, to be an Instrument of giving more glory to God, than had he been well.

3. Christ hath Hinderances in his way of Deliverance: Here is a deep Consult among the Disciples, whether he might venture upon this danger or no, they deny it with two Arguments, 1. From the Jeopardy of the Journey, ver. 8. Wilt thou hazard thy own Life, for helping thy Friend, &c. 2. From the needlessness of its mistaking Christs words, that Lazarus was only asleep, (which was a good sign of recovering Health) ver. 12, 13. But Christ Affirms it with Arguments also, 1. From Safety, for the last of his twelve Hours, and so the Night of his Passion, was not yet come, &c. ver. 9, 10.

Till then, neither Men nor Devils could hurt him: Austins Descant is, Christ is the day, and the Twelve Disciples were the Hours, the Day gives light to the Hours, not the Hours to the Day, his Disciples must not direct him, but he them, &c. 2. From Duty, my friend Lazarus is Dead, (by his Sickness) to you, though but asleep to me, and though Bethabara be far from Bethany, yet I own it my Duty, to go and raise him, though it cost me many a weary Foot-step, in that long way to relieve my Friend: His Name Lazarus signifies, [one helped of God,] and he shall be so, Mangre the Malice of all my Enemies, ver. 11, 14. Christ hath other Hindrances now, as Unbelief, Security, Back∣stiding, &c. Yet will he come to save us, for his own sake, not for ours, and for the wicked∣ness of the wicked, Ezek. 36.22. Deut. 7.7, 8, and 9, 5.

4. Christ was glad for his own Absence so long from Lazarus, ver. 15. Though the Dis∣ciples deemed it vain Folly, to go so far only to awake him out of a sweet Sleep, yet Jesus Judged it a joyful Journey, it being as easie for him to Raise the Dead, as for us to awake a Man out of Sleep: Christ was grad for their sakes, that he was not there, (he was there in his God-Head, not in his Man-Hood) That they might more believe him to be the Messiah, which they would have doubted of; had Lazarus dyed, while he was present; but when they should see him give life to the Dead, this would make them, more firmly believe, as John 2.11. Surely to believe first in Christs Name, must needs be most pleasing Service to him, (we cannot do him a greater Honour, than to give him our whole Trust, both for Safety here, and for Salvation hereafter) seeing the Confirma∣tion and Increase of Faith in his Disciples here was so great a Joy to him: None more welcom in the Fathers House, than the Penitent Prodigal is, Luke 15.20, 22, &c. Christ highly accounted of the Centurions first Faith, Matth 8.10, 22, &c. How much more of a Renewed and a growing Faith: N. B. Nore well; but 〈◊〉〈◊〉! how low is our particular Faith, for Christ coming to Raise his slain Witnesses, Lake 18.8. Revel. 11.11, 12. While. Christ is glad, we should not be sad, for his not being here, seeing he will come at his own time, without Tarrying, Hab. 2.3. Hebr. 10.37. And will avenge hi•• suffering Saints Speedily, Luke 18.5.7.

5. When Christ comes, he seems to come too late, Lazarus lay four days in the Grave, ver. 17. and by that time, (as Martha said, ver. 39.) He stinked, what can Christ do with a Stinking Carcass: The Faith of the two Sisters, must needs be much shaken, not only to see their Brother Dead, but also to have himlie Buryed till he stank, though Christ had sent them word, [He should not dye,] ver. 4. That is, not abide now in the State of Death, he should not finally now dye: Yet no doubt but this might be some offence to them, That Christ with-hold that good from them, to whom (they might

think) it due, because (he loved them all) when it was in the power of his Hand to do it, contrary to his own word, Prov. 3.27. And he had healing Vertue by him, (and could have Cured him at a Distance by a word, as he had done the Centurions Servant, Matth. 8 8, 13.) Yet saith, [go, and come again to Morrow, and I will give it,] Prov. 3.28. Christ still delayed these Expectants, till the Carcase began, to stink, N. B. Note well, he usually Reserves his Holy Hand for a dead lift, till the Witnesses (whom he loveth) not only are dead, but also stink in the Nostrils of Nations, Christ defers his coming, that he may shew wonders to the Dead, and make them arise to praise him, &c. Ps. 88.10, 11, 12. He will do here for these two Holy Sisters, more than heal the Sick, he will Raise the Dead, and Lazarus must be let alone, so long as none could Conjecture, [he had been in a Swound only,] but he must lie four days in the Grave, be upon the border's of Putrification, then was Christs Congruous Juncture of time, wherein to manifest a more Mighty and Undeniable Miracle, than to Rebuke a Fever: Oh! How great was this Work, to unite a Separated Soul, to a Putrifying Body, greater than had he been newly dead, N. B. Notewell; Then hold out Faith and Patience, he will be seen in the Mount, when our Faith flags, and hangs the Wing, giving up all for lost, when strength is gone, Isa. 33.10. and 42.14. Psal. 12.5, &c.

The 2. Remark is the Concomitants of the Miracle, which concern the Comforters, and the Comforted: 1. The Comforters were of two sorts, either 1. Vain and Fictitious, such were the Jews that came from Jerusalem, two Miles, to Bethany to Comfort the two Sisters, for their loss of Lazarus, ver. 18, 19. Those made a wrong Construction, both of Mary's weeping, ver. 31. And of Christ's groaning, ver. 36. In the former, they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre, and in the latter, they Scoff Christ for his groaning, as if grieved, he wanted power to prevent this perplex∣ity: Yet did they hit right upon Christs weeping, ver. 36. Judging by his Tears of his Love, N. B. Note well; and if shedding some few Tears for Lazarus, did Demonstrate his love; Oh! Then how did he love us, for whom he shed the warm••st Blood in his Body, how ought we to love that love, &c. However, they served to by Publick Witnesses, of the Reality of Lazarus's Death at Jerusalem, from whence they came: There were 2. A Real and Efficacious Comforter, such a Comforter was Christ, (though the Jews like Jobs Friends, were but Miserable Comforters, Job 16.2.) For he Comforted these Mourn∣ers, both by Word and Deed: Now was the Physician present, who had been long absent. Indeed, ver. 30. He was not yet come into the Town, for their Sepnichers used to be out of the Town, as Lazarus's was; There this Blessed Comforter stayed, not going into the Town, or unto the House of the two Sisters, to Refresh himself after his Tiresom long Jour∣ney; but would do his work firsh as Abrahams ••cteruant did, Gen. 24.33. Now come in, 2. The Comforted, Martha and Mary, Martha minding the concerns of the Family, and therein running two and fro, first received the Report, (that Christ was come in deed) Mary Entertaining the Jewish Visiters in the D••aing-Room, Luke 10 41. Heard not N. B. Note well, Faith, as Mary sits still in the Centre, while love like. Martha, walks the rounds, Martha comes first to meet the Messiah) ver. 20. After six days waiting for his coming, (two Days of his Abode, and four Days at the least of Lazarus's Death, ver. 6. and 17. and 30.) Would to God we could meet Christ every Sabbath Day: In Mar∣tha's Faith we find, 1. Her Officious care to find Jesus out of the Town, not staying till Christ came into the Town, and to her own House•• N. B. Note well; Those are Virgins indeed, that take their Lamps, and go forth to meet the Bride-groom, Matth. 25.1. The Messiah meets such Martha's, that remember him in his ways, Isa. 64.5. 2. Her Faithful Confession, ver. 21. [If thou hadst been here, &c.] Her only frailty herein was, that she fa∣stened too much upon Christs bodily dresence, (If Christ would, Lazarus had not dyed, though he had not been there: He could have Heald him at Distance by a word only, as Matth. 8.8, 13.) And that she believed not throughly in Christ, she looked on him, as one Gracious with the Father, as a master of Request might have any thing for ask∣ing, ver. 22. Yet believed not his Godhead, and that he was one with God: Hereupon Christ (the Comforter) sets Martha (the Comforted) to the Rights, ver 23. to 27. Christ tells her Modestly, [her Brother shall Rise agains,] N. B. Note well, which may also Comfort us in the Decease of our Dearest Relations; they are not lost, but laid up with Christ, who will bring them again at his coming, 1 Thess. 4.13, 14. Martha understood, Christs words con∣cern'd the General Resurrection, ver. 23; 24. Therefore he gradually Instructs her, say∣ing, ver. 25. I am the Resurrection, &c. that is; the Auther of it; and therefore thou need not doubt, but I can raise up thy dead Brother by my own power, &c. This so

Comforted and Confirmed Martha, that she made a Confession equal with Peters, (Matth. 16.16.) I believe that thou art Christ, ver. 27. Hereupon she returns home, and by Christs Command, calleth Mary secretly, ver. 28. Lest he should seem to Summon a Multitude, which he foresaw would follow upon their own accord: Mary arose quickly, ver. 29. love to her Lord helped her to Wings, and made her do more than Martha, [fall down at his Feet,] ver. 32.

This Devotion of Divine Honour, she had twice (before this) paid to the Messiah, Luke 7.38. and again, Luke 10.39. Her Diligence in hearing the word, made her pay greater Respect to Christ, than her Sister did, yet had the same frailty with her, ver. 21. in being fastened too much to the Bodily Presence of Christ, [If thou hadst been here, &c.] ver. 32. N. B. Note well; Oh! What a Sympathizing Spirit had our Blessed Saviour, to weep with those that wept, ver. 33, 34, 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature, (in Weeping and Groaning) before he put forth the power of his Divine Nature, in Raising Dead Lazarus; That by these two signs, he might be the better believed to be both God and Man: Yet these Human Passions (of Groaning and Weeping) were no otherwise in Christ, than as clear water in a Chrystal Glass, without any Mud of Sin at the bottom, John 14.30. The Tempter may shake the Glass, yet not Jumble the Liquor, and the same Tenderness he had then towards the Afflicted upon Earth, he Retains still in Heaven, for he lost no Compassion by being glorified, Acts 9.4, &c. N. B. Note well; The Effects of Sin, (that brought Death into the World, even upon the best, and such as Christ loved) are so woful, as put our Lord upon Groaning twice here, ver. 33, 38. and upon Weeping once here, ver. 35. and twice elsewhere, Luke 19.41. and Heb. 5.7. We never Read that Christ laughed, for the misery of fallen Mankind did not Administer any occasion of Laughter to our Bles∣sed Mediator, which shews, that though it be not unlawful to laugh, (for a Wise man may do it, Prov. 29.9. And there is a Season for it, Eccles. 3.4.) Yet should we find more matter of mourning and groaning, than of Foolish laughter, (as our Lord did) in this evil World; yea, such was the burden of Sin to Christ, that not his Eyes only were Fountains of Tears, or his Head Waters, (as Jeremy wished, chap. 9.1.) But his whole Holy Body, burst out into a bloody Sweat, and was turned, (as it were) into Rivers of Blood, Luke 22.44. And shall not Sin, cost us a Groan or a Tear, &c. That cost Christ all this for us?

Now follows the Miracle it self, introduced by several Censures upon our Lords Pas∣sion, ver. 36, 37. The Servants that Attended Martha and Mary, must shew him where Lazarus lay, ver. 34. (not because Christ was ignorant of it, for he that knew he was Dead, knew also where he lay) this was done, that none might suspect any Cheat or Collusion, therefore are those Servants also bid to Roll away the Stone, ver. 39. Which was no easie work, as Mar. 16.3. It being great to cover the Stench of the Grave, hereby became they Witnesses of the Truth of the Miracle; for had he been Raised with the Stone upon him, he would seem rather a Spectrum, than a Real man, N. B. Note well. Thus every Sinner lies under the Condemnation of the Law, and under an unbelief of the Gospel, when Christ comes to raise us up to newness of life, &c. but Martha had like to have Marred the Miracle by her unbelief, ver. 39. Christ Corrects her saying, ver. 40. 'twas the better that he stank; for therefore the power of Christ would be the more ma∣nifested: then Christ falls to Prayer, and brings Praises in his Hand, as sure to speed, so must we, Phil. 4.6. and Ps. 65.1. Herein Christ Demonstrates to the Spectators, the unity of his Essence, and will with the Father, so not to be charged with Blasphemy, ver. 41, 42. Wherefore that his own Divine power might appear, he saith, [Lazarus come forth] ver. 43. not, I pray thee (O Father) let Lazarus come forth: Had this Voice of Christ been directed to all the Dead, they had all immediately Risen, as sure as they shall do at the last Day, and as he did here, ver. 44.3. The Consequents of this were, some Believed, ver. 45. but others were hardened, and called a Counsel, Conspi∣ring to kill Christ, ver. 46, 47, &c.

In this Cursed Council or Sanhedrim, stood up Cajaphas, and falls fowl upon his fellows, (as if all the Assessours had been but Asses to him) saying, [ye know nothing at all,] &c. and belching out that Brutish and Bloody Sentence,] [that one man must dye for the Peo∣ple, &c.] as if Evil must be done, that good may come of it, contrary to Rom. 3.8. This he spkoe from a Politick principle, to secure their State, yet God spake in him, as through a Trunk, and as the Angel did in Balaam's Ass, as well as in himself, John 11.49, 50, 51, 52. Then passed the Decree, for Prosecuting Christ, grounded upon a pretended

fear, that these Miracles of his, (making such a Concourse of Multitudes after him) would move the Romans to Assault them as Revolters, &c. ver. 48. Which indeed they did, after they had killed Christ, whose Blood, (according to their own Imprecation) and the thing that they feared, came upon them, and upon their Children: Thus had the Envious one so blinded their minds with his black Hand held before them, that those very Miracles, which should have been Means and Motives to their Believing, they wretchedly perverted to their own Destruction: Upon the Publication of this Dia∣bolical Decree, Christ withdraws to Ephrem, ver. 54. an obscure City; declining their Fury, till his appointed time came, which was now at hand, ver. 55. Therefore though the Sanhedrim by the Instigation of the Pharisees, &c. had published a Procla∣mation, to discover-where he lurked, (which none did, save Judas only) ver. 57. yet within six days after the Passover, he (in despight of all) returns again to Bethany, Joh. 12.1. Where Lazarus was not afraid to Entertain him, but will freely venture that life for him, which he had so lately received from him: And though Lazarus was a Trophee of Christs Victory over Death, yet would not our Lord carry him along into the place of his Retirement, (that he might avoid all shews of Ostentation) but here he left him, and here he found him: Here he Refreshed himself in Feasting with his fast Friends, before he gave up himself into the Hands of his Blood thirsty Enemies: Here also did Mary Magdalen (called so from Magdala, a Town hard by, to which she had been Remov∣ed by Marriage, but now being a Widow, Returned to her Brother Lazarus) Spare no Cost to Anoint her Saviours feet again, as she had done before at her first Conversion, Luke 7.38. This Oyntment of Spiknard was both Costly, (the Thief Judas, could quickly compute it worth 300. pence, &c.) and very fragrant, as Cant. 1.12. Yet was it the Savour of Death, to that Traitor-Disciple, ver. 3, 4, 5. Who imended to fill his own Bag, while he pretended Compassion to the Poor, ver. 6. For Christ would not Distract his other Disci∣ples in their work, with keeping the Bag, but committed it to Judas, who, till he bare the Bag, and became Master of the Mony, (saith Tertallian) behaved himself honest∣ly, but afterwards such a Divelish Humour of Covetousness haunted him, and had power over him, that rather than his Trade of taking should fail, he would Sell his ve∣ry Saviour, as he did a little after this, N. B. Note well; a most dolefull blank Bargain, wherein, (saith Austin) Judas the Seller, Sold his Salvation, and the Jewish Sanhedrim the Buyers, bought their Damnation: This covetous Caitiff, had often heard his Master tell of his Approaching Death, he therefore designing to Desert that Service of a Disciple, fondly Forecasts to lay up a Stock before hand, that he might have something to live upon, after his Lords Death, &c.

Christ Crosseth the Traitour in his covetous Concupiscence, of fingering such a Sum, and Patronises Mary's Act in Anointing him, who was the Christ, (which signifies the Lord's Anointed, Isa. 61.1. Luke 4.18. and Acts 4.27. and Acts 10.38.) saying [the Poor ye have always with you, &c.] John 12.7, 8. To give unto when you please, Alluding to Deut. 15.11. Now Christ staying at Bethany a day or two, the fame of his coming thi∣ther, did Revive the fame of Revived Lazarus; hereupon many People (do the Phari∣sees what they could to the contrary) came thither [not only for Jesus sake only, but to see Lazarus also, &c.] ver. 9. N. B. That they might fish something out of him, concerning the future Estate of the Dead. though they lost their labour herein, and though we find not, they asked Lazarus any Questions where his Soul had been, (while his Body lay in the Grave) which (Austin saith) was in Manu Dei, in the Hand of God, not in Purgatory, as Papists say, for they send none thither by their own principle, but Men of Middle-make, betwixt Just and Ʋnyast. Now ••azarus was None such, but a ve∣ry good Man, and so beloved of Christ, Yet many of them leaving the City, believed in Jesus, ver. 9, 11. This made the Sanhedrim mad, therefore out of their Outrage, they consult to kill Lazarus, because by his means of being Raised to life, the Honour of the Messiah was much more promoted, to their own great Regret and Grief: N. B. Note well; Oh! How were those Outrageous Wrotehes Transported, to take up Arms a∣gainst Heaven it self, in seeking to kill a Man, only, because God had made him alive: Though they were thus driven by the Devil, to Resolve the Ruine of Lazarus at this time, yet, (as Epiphanius saith) he lived 30 years after this, as a Monument of Christs Miracalous power, and as a Trumpet of his glory, long after Christ's Death, Resurrection and Ascension: But these Malitious mad-men, (Envy all this while feeding upon their own hearts, because they could not come at their killing purpose, nor suppress the Truth) meet with a worse Provocation, than ever before, to wit, Christs Riding in Triumph from Be∣thany or Bethpage to Jerusalem, Maugre all the Malice of Angry Men, and Inraged Devils. This is Recorded by all the four Evangelists, John 12.12, to 2••. Luke 19.29. to

the end, Mar. 11.1, to 11. and Matth. 21.1, to 17. N. B. Note well; There were two Special Times, wherein Christ put forth some Beams of his State of Exaltation in his State of Humiliation, the one was at his Transfiguration, and the other was at this Trium∣phant Riding.

The first was private, before no Witnesses, save Peter, James and John, who only (of Terrestial Persons) beheld the Dazling glory of Christ upon Mount Tabor, as before in its place: But this his Rideing in Triumph to Jerusalem, had many; (some Authors say) even Three Hundred Thousand Witnesses crying Hosanna (that is, the Lord save us) to him, after the Solemnity of a King, and as the Son of David, &c. The nearer Christ came to the appointed Hour, wherein he resolved to lay down his Life, the more Magnanimity he putteth forth, and meets Death in the very face, like the Captain of our Salvation, though perfected with Suffering, Heb. 2.10. And the more doth he Reveal himself to be the Messiah that was promised, in whom all the promises (as well as the Types and Figures of the Law) were Accomplished: And least the Nature of his Kingdom should be mistaken to be Temporal, and of this World: He Rides not here in any pompous Grandeur, upon a Stately Palfrey, as Alexander, Julius Cesar, &c. did in a most Splendid Lustre, and glorious Equipage; but he, to Evidence, he was no Earthly potentate, Rideth here upon a Silly Ass, without any Pomp or Splendour, not only to shew that his Kingdom was of another World, but also to Comfort the poorest, and to teach us Tolerance, Humility and Patience: He Rides here like a poor Man, sitting upon a Beast of Burden, and that not his own, but borrowed, while he Rode in Triumph to Jerusa∣lem, as Sions King, foretold of him, Zech. 9.9. This borrowed Beast that bore him, was of small Value, having no costly Saddle, or Stately Trappings to sit upon, but only common Garments cast over his Back, nor had he any Yeomen of the Life-guard to Attend him; only the Common People, so that this Po••r-port in all its Circumstances, seemed Contemptible: Yet all this was for our good, [behold thy King cometh unto thee, &c.] thus poorly Accommodated, though Lord of all, Acts 10.36. and Heir of all things, Hebr. 1.3. Yea, King of Kings, Revel. 19.16. Yet became he thus poor, to make us Rich, 2 Cor. 8.9. And though here he appeareth but a poor King, yet herein he putteth forth six several Demonstrations of his Divine Power, N. B. Note well; as 1. That he knew there was such an Ass with her Colt, 2. That he sent for them, 3. He foresaw the Own∣ers would question the Messengers, 4. That he professeth himself the Lord of them, 5. He could tell the Masters would send this Lord what he sent for, and 6. That all were accor∣dingly done, as he had said: Mathew mentions both the Foal and the Dam, as Zachary doth, intimating his Riding upon them both, sometimes on the one, and some∣times on the other; seeing both of them had Garments spread upon them, from whence some of the Antients say, that, by the Ass, is understood the Jews laden with the Law, and by the Colt, the Gentiles that wandred whether they would, an untamed Peo∣ple; but seeing Mark, Luke and John, mention only the Colt, and it would seem Ridi∣culous so to change his Beast in Riding so small a Journey, therefore the more received Opinion is, that he Rode only upon the Colt, to which the Ass was yoaked, and this Colt was whereon never Man Sat, as if he had been Destinated to this very purpose; for such Animals as have not been soyled in Humane Services, were wont to be applyed to, and employed in the most Sacred Services: And this might the better convince the most stubborn Jews, concerning the Kingly Office, and Power of Christ, seeing it could not be done without a Miracle, that an untamed Colt should quietly carry Christ, who was the first that Backed him, N. B. Note well; But who is it? And what is it? That this Lord of Beasts, and Hearts cannot Tame, when he gives out his Mandamus, and undertakes the Management thereof, &c. Here the Multitude are also moved to do Honour to the Messiah, (in Despight of the Sanhedrim's Threatning Excommunication, John 9.22.) as to a King, whose passage is Beautified with Rich Hangings, rare Flowers, and Rowzing Acclamations, here this People give him the best of their best, Congratulating his com∣ing to the Passover in their Capital City, with the Solemnities of the Tabernacle Feast; for bearing of Palm-branches, and heaving out Hosannahs, (from Psal. 118.25.) was only used at that Feast; yet was this Triumphal Joy Allayed with some Sorrow, for Christ coming nigh to Jerusalem, wept over it, Luke 19.41. As the common Slaughter-House of the Prophets, that had lost her day of Peace, and so to be destroyed; Christ weeps for her (that wept not for her self) though he knew she would be his Death: within five Days.

This is manifest, from John 12.1, 12. He was Feasted at Bethany Six Days before the Passover began, and that was the Jews Sabbath Day at night, at which time they used to have extraordinary Chear; on the very next day he Rides in Triumph, as Sions King▪

not only for the fulfilling of that Prophecy, Zech. 9.9. as is specified in, Matth. 21.4. but also for making the T•••••• and the Antitype, to hold Congruity; The Paschal Lamb (the Type) was taken up the Tenth day, but not Sacrificed all the fourteenth day in the Reven∣ing, Exod. 12.3, 6. In which Interspace, N.B. Note well; They Sanctified themselves for that Law Sacrament 2 Chron. 30.19. & 35.6. In Eating the Pass••••••▪ to Teach 〈…〉〈…〉 must be made for a True Participation of the Lords Supper, &c. Thus the L•••••• of God the Antitype) upon the Tenth day, made his Entrance into Jerusalem, as giving up himself for the great Paschal Feast, and was Sacrifie upon the fifteenth day, but Ap∣prehended (in order to it) the Night before upon the First day of the Feast, no soon∣er was Christ come into this City, but the Sanhedrin consult•• to kill him, John is 10, 11. and for no other Crime, (as is said before of Lazarus but because he would have saved the City by gathering her, 〈…〉〈…〉 her Chickent under his Wing, and they would not, Matth. 23.37. This Obstin•• drew Tears from Christs tender Heart, when he came to the Mount of Olives, whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem, there did the Roman Army (under Ti•••••• Vespasian 〈…〉〈…〉 Te•••••• ••••ife their Ramperts) and wish their Batteries, Assault and with Sto••••••ings from thence did utterly ••uind it, as is in∣timated, Zech, 14.4. That Mount 〈…〉〈…〉, and opens a way for the engery to 〈◊〉〈◊〉, here. Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand, and wonder, (as Moses did at th•••••••••• B••sh) how our Lord improved every inch hereof, doing very much in a little ripe,) as must be manifest in those following Re∣marks.

The First Remark is, Some Greeks seek to side Jesus, John 12.20. At that very Sea∣son, when the Jews sought to kill him being mad to see such Multitudes flock after him: Hence they in their Outrage, ver. 19. fall foul upon themselves for their folly in loitering thus, and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far, as they looked upon it incurable. Now (they say) the whole World runs after him, and not only a world of Jews, but of ••••••∣tiles also; for these Greeks were proselyte ••••••••ler, that came up to Worship God at this Feast, according to 1 Kin. 8.41. and Acts & ••7 and 6.1. Those Proselytes though they were Zealoys in coming far to the Feast, were also Modest in their Zeal, now Rashly or Rudely obtruding themselves into Christs Company, but Civilly Sollicits his Disciples, to procure them some private Conference with Christ: This was a fair Omes, both of the Rejection of the Jews, and of the Reception of the Gentile's while the former is stirring up one another to more madness, as if all along till then, they had not taken Right Measures, their Methods had been over mild, they had used too much Gentleness, now must they fall on with utmost Vigour, &c Here the latter are courting to none into Christs Presence, as accounting it an High Priviledge, Christ accepts them to a confe∣rence, wherein he tells them, the time was at hand wherein he should be glorified in the Conversion of the Gentiles, yet tells them in General Words, (but such as implyed an Answer to their Request) that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing, &c. So I (who am the Sted of the Church) must first be buryed, and then be so glorified, I must first suffer, and then enter into my glory; and seeing the Jews do conspire to kill me, Lo, I turn to the Gentiles, as Acts 13.46.

The 2d Remark is; The Bath kol, or Voice from Heaven which made a louder Ring and Report, than all the Acclamations of the Multitude had done, in his Royal Trium∣phant Progress, The occasion of it was, our Lord at this mentioning of his own Death, began to be Troubled, John 12.27, &c. Through the Horrour of Gods Wrath, for Mans sin, which he had by Covenant undertaken the expiation of by the Merit of his Suffer∣ings: Christ was here Troubled to procure our Tranquillity, and his infirmity makes us firm: Hereupon he Deprecates Death (having a Natural fear as a Man) especially such a dreadful Death as he was to undergo, attended with unknown sufferings, not only from that King of Ierrours, and Terrour of Kings, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most For∣midable of Formidables, Death, but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell, which now must be let loose upon him, according to, Gen. 3.15. Nor was this all, that which was worst of all, the Sinse of his Fathers Wrath, in Satisfying his Justice for the sins of the World, upon the back of his Son, while his Divine Nature suspended it self, and did not exert its power, &c. So that no wonder if his Sensitive Will cryed, [Save me from this Hour,] yet his Ratio∣nal Will, (which was ever the same with that of the Father) cryed Modestly, and with Submission, preferring his Fathers Will, before his own Life, saying, [glorifie thy Name,] ver. 28. Then the Father Answered the Son, [As thou hast desired, I should

glorifie my Name by thy Death, I will do so, in giving thee Victory over the Devil, Sin and Death, and as I have glorified my Name by thy Miracles, so I do it again by thy Resurrection, &c. Still the Multitude stayed with Christ, (who misinterpreted Gods Voice, for that of an Angel, or the noise of Thunder, ver. 29.) yea; and those very Greeks, (that enquired after Jesus) were presented also. Hereupon he being Com∣forted and Confirmed by this Bath Kol, (which Attested him from Heaven three times for the Ministry, 2. At his Teem figuration as chief Prophet, whom all must hear, and 3. as Sions King here, when he had newly fulfilled their Prophesie, Zech. 9.9.) He doth Comfort and Confirm his Followers with Caution, Counsel and Comfort, and that which more particularly concerned the Greeks, he tells them, that the Devil (whom the Gentiles Worship as a Prince and God) should be destroyed by his Death, ver. 30, 31. And that when he was Crucified, he would draw all to him, the Gentiles as well as Jews, ver. 32, &c. of John 12.

The 3d Remark is; Christ Cursing the fruitless Figures, Matth. 21.17, to 23. and Mar. 11.11, to 27. The hints we have also from John and Lucks are these; John 12.36, saith, when Christ had Transacted what passed in the foregoing Paragraph, he departed and hid himself, &c. and in Luke 21.37. 'tis said, On the Day he Taught in the Temple, Lodging by Night was, lest he should Expose himself to Jeopardy before the time, so withdraws privately to Bethany, because (some say) none durst Harbour firm in Je∣rusalem, In Mar. 11.11. 'Tis said that Christ (after his Riding in Triumph) then both went into the City, and into the Temple, (which was his principal care to Reform) and looked about him, round upon all things, (only making his Observations of all Disor∣ders at that time,) now the Evening drawing nigh, and none of all his followers (while he looked round about) durst Entertain him in the City, though they had cast their Garments in his way thither, so that he was forced to foot it as far as Bethany, two miles out of Town, for a Nights lodging, yet returns betimes the next Morn∣ing to his work, which lay there, and for hast thereto, he forgat (it seemeth) to take his Breakfast, for ere he came to the City he was Hungry, ver. 18. Mat. 21. and expected to havelfed upon Figs from the Fig-tree, in the way, ver. 19. but found none: Christs natu∣ral Hunger, and a sinless Ignorance, do declare him to be a True Real Man, Subject∣ing himself to Human Infirmities: And because he found nothing but leaves, he cur∣sed it, Mark 11.14. Though the time of Figs was not yet, to wit, of Rire Figs, it being but early Spring yet, about our April: However, he looked for more than leaves, had he found but green Figs only, or those of the last Summers Growth, that had hung on all Winter, he would have been glad of them, hard Hunger would have made them sweet and Savoury. The time of Ripe Figs, was not till five Months after the Passo∣ver. The Disciples wondred when they saw it withered by the Curse of Christ, who was sent to bless, Acts 3.26. And ever blessed all; Therefore we may not think Christ Cursed this Tree, for any Indignation against it (being under the law of its na∣ture, and so faultless) but it was done for our Instruction, that as the Jewish Synogogue then were all for Fruitless Ostentation, and thereby became nigh unto Cursing, N. B. Note well; So now the Lord looks for more than leaves of profession from us, even the Fruits of the Spirit, which if not found, such a withering may be inflicted, as takes the very leaves away.

The 4th Remark is; Christ purging his Temple, the next day upon his Return from Bethany, and after the withering of this Cursed Fig-tree, Mar. 11.17. This was four days before the Passover, we find not that Christ went into some Inn or Victualling House, when he came next Morning into the City: No, He forgot himself, to remember us, he turned Water into Wine for others, yet would not turn Stones into Bread for himself; the Zeal of Gods House bad eat him up here, it was Meat and Drink to him, to do the Will of his Father, John 4.34. This he preferred before his necessary Food, Job. 23.12. He goes straight to the Temple, the Reformation of Religion being his chiefest care. He falls again upon the same work in the end of his Ministry, (to wit) casting out the Money-Merchants, &c. as he had done three years before, at his first entrance into it, John 2.14, 15. And inveighs against the same sins (of Simony, &c.) with the same Arguments, &c. See at large before, this is enough to say here: Yet he that was thus Rigorous to those Thieves, tenderly Healed the Diseased in the Temple; He had room for them there, Matth. 21.14, &c.

The 5th Remark is; Christ having cast out those Profaners of the Temple that thought they could not do amiss, because they served in Temple Worship, as Jerem. 7.11.)

upon the fourth day before the Passover, he left the Canker'd Carles, (the Priests, Scribes and Pharisees) in a most desperate fret, and in the greatest Grief and Regret Imagina∣ble, and went again that Evening to Bethany, not only because he was unwilling to lose any more labour, or cast away his Cost upon such an Indocible and Refractory crue; but also, if not for his safety's sake, assuredly for his Delight, and to Refresh himself with his Dear Friend Lazarus, &c. after his hard Labour, and little Success In the Morning (three days before the Passover) he Returns again to the Temple, where he was principally concerned, to Teach the People that came thither in great Conflu∣ences against the Passover for Purification, especially when the Money-Merchants, &c. were whipped out by him, N. B. Note well; to shew, that a good Mans Heart is, where the work of his Calling is: and though he spent a little time in Visiting Lazarus, and other Friends, yet was he then like the Fish that leaps out of the Water into the Air either for Recreation, or for necessary Refreshment, but soon returns to his own Ele∣ment again, and we may wonder, what a deal of work our Lord did, those three last days of his Temporal life, before he was Apprehended, &c. with what Zeal and Fervency of Spirit he spent them; for in that space of time, he spake all those, Sermons and Dis∣courses, Recorded by Mathew, from chap. 21.23. to chap. 26. and by Mark. from chap. 11.27. to chap. 14. and by Luke, from chap. 20.1. to chap. 22. and by John, from chap. 12.36. to chap. 18. It may seem incredible, that so much work (as is set down in all these four Evangelists, some Relating one, and others another) could possibly be done in so little a time, as the three last days of his Liberty: But assuredly our Lord dispatched all these Passages with such Speed, as if he had been loth to be taken before his Task and Time was done, N. B. Note well; Teaching us hereby to work out our Salvation, Phil. 2.12. To get up to our work, to make work of our work, and not to work at it only, but to work it up to a finishing, that when our Glass is run out, we may be able to say with our Saviour, John 17.4. Father, I have finished the work thou gavest me to do in the World: Therefore should we with the Twelve Tribes, serve God Instantly Night and Day, Acts 26.7. Yet all this would be found little enough, the Righteous are scarcely Saved, 1 Pet. 4.18, 'Tis very hardly done by the best.

The 6th Remark is; Christ being come into the Temple in the Morning of the first of these his three last days, his Antagonists find him Teaching there; would he have kept quiet and silent, they would not have disquieted him, but now they come to Interrupt him, (as he Taught the Multitude) with their Impertitent question, [by What Authori∣ty, &c.] which had been Answered over and over again, both by Doctrine and Mira∣cles, to all that were not wilfully blind: These Caitiffs found their Trade decay, and feared their Kingdom would fall, if Christ should be suffered thus publickly to Teach, and take upon him as a Reformer in the Temple, therefore do they Cavil at his Call: Our Lord doth not give a direct Answer, that Pearl had been oft cast before those Dogs and Hogs, &c. Matth. 7.6. But he untyes one knot with another, and with his Artificial Dilem∣ma, catches the Crafty in their own Craftiness. For Christs question, [whence is the Baptism of John,] not only contained in it an Answer to their Cavil, but also convinced those Cavillers, that they ran cross to their own Consciences, seeing if they believed that John was a Prophet sent of God, then they must believe also his Testimony of Christ, John 1.15, 27. and 5.33, &c. But they fearing the People should stone them, if they de∣nyed it, therefore out of their wilfull wickedness, they told a loud lye, [that they knew not,] for their Reasonings with themselves, did testifie that they could tell, but would not; because they basely feared Man, more than God: Therefore, because they would not freely and openly declare the Truth to Christ, as they desired he should do to them, they ren∣dered themselves unworthy of his Farther Instruction; N.B. One Sin drew on another, in telling a lye, and they Incapacitate themselves of knowing any more, Christ Conquers them into Silence, by Appealing to their own Consciences.

The 7th Remark is; Christ at the same time (that he might drive the Nail of Con∣vincing their Consciences to the Head) proposes the first Parable Recorded only in Matth. 21.28, [What think you, &c.] 29, to 33. Wherein he draws a most lively Pi∣cture, (not of Jews and Gentiles, as some say, for the Gentiles were not called into Gods Vineyard before the Jews, &c. but) of the Penitent Publicans, and of the Hypocriti∣cal Pharisees, &c. God is the Man in the Parable, that had two Sons: 1. The Prophane, but Penitent, that in the State of Sin, when Prest to Duty, do obstinately say, [I will not,] as Jerem. 44.16. But afterward God gives them Repentance, 2 Tim. 2.25. They are brought into the State of grace, and so become capable of the State of Glory: 2. The Hypocrite Impenitent, that in their Profession do promise great matters, saying, [I will Sir,] yea, but when Sir? fails in the performance, and never finds either Time or Place of Repen∣tance,

Heb. 12.17. Christ tells them plainly, ver. 32. John Preached Repentance to them, and they believed him not, yet Publicans and Harlots did, Luke 3.7, 12. and 7.29, 30. He made those Pharisees acknowledge their wickedness in another Person, (the promi∣sing, but not performing Son in the Parable) when they would not do it in their own, and put them to this shame, that such sinners (as they Contemned) would go into Heaven, and leave them with shame behind:

The 8th Remark is; That these Pharisees, (who had shifted of Answering Christs question, about Johns Baptism or Ministry, and had in part been compelled, (without any way left them for Evasion) to Condemn themselves by the first Parable might be more plainly and throughly Judged out of their own Mouths, he backs the first Para∣ble with a second of the Vineyard, and Husbandmen Tenants, from Isa. 5.1, &c. Wherein he sheweth; First the Priviledges, and then the perverseness of the Jewish Nation, which brought upon them their final Destruction: This is Recorded, not only Matth. 21.33, &c. but also Mar. 12.1, &c. and Luke 20.1, &c. The Sense or Moral was this, God (the Housholder) had betrusted his Church, (the Vineyard) to the Priests, &c. (the Husbandmen) who had purloined all to themselves, slain his Ser∣vants the Prophets, and at last his Son and Heir, &c. Then Christ referring to them, to Pronounce Sentence against such Rude and Rebellious Tenants, causeth them un∣willingly, to read their own Destiny, Matth. 21.41. Insomuch, that they being Con∣victed by their own guilty Consciences [perceived he spake of them,] ver. 42, 43, 44, and 45. And therefore would they then have Apprehended him, ver. 46. (whereby shew∣ing themselves to be the same our Saviour speaks of, ver. 39, 42.) but both God and Man hindered it, till the appointed hour came.

The 9th Remark is; Christ adds at the same time, his Third Parable, that by one Discourse, he might peg in another, and even pin the Basket down, concerning the Rejection of the Jews, (foretold, Matth. 21.43, &c.) and the Reception of the Gen∣tiles, &c. Matth. 22.1. to 15. and Luke 14.16. Where the like Parable is uttered, which Harmonizeth with this, though it was delivered long before this, upon another occasion, and with some differing Circumstances, yet the Scope and Sense is the same: In this Similitude of the Marriage-Feast of the Kings Son, is Represented the manner of the Gospels Acceptance among Mankind: The Jews had indeed the first tender of it, but they most ungratefully Rejected their Antient Prerogative, and became Recusants to the Divine Invitation, and not only so, but they also fall foul of the Kings Servants that invited them, [Treating them spitefully, and slaying them,] ver. 6. Mat. 22. These were more wicked than the former, who only made light of the offer, ver. 5. For God did not punish the Contempt of his grace at first, but sent other Servants (his Succeeding Prophets) after the foregoing were refused, to see if they would Repent, and return to him. After all he sent his Son, whom they killed; the shedding of Innocent Blood, is a Stack-Topping, an Ephah-filling Sin, a Sin that brings Ruine without Remedy, 2 Chron 36.16. Josiah's Humiliation, could not expiate Manasseh's Blood-shed. This King of Heaven (having long Ears, as is said of Kings,) heard of, yea, saw all this Bruitish Stupefaction, and God-daring contempt, he comes out of his Throne, Isa. 26.21. to make Inquisition for Bloods, Ps. 9.12. with his Army's, the Roman Spoil∣ers, who Revenged the quarrel of his Covenant, Levit. 26.25. Burnt down their City, and destroyed their Kingdom, about forty years after they had Crucified Christ. The Jews having Rendered themselves unworthy, &c. as in the former part of the Parable, the latter part brings in those sinners of the Gentiles, Gal. 2.15. Act. 13.46. who wan∣dered to and fro (like wandering Beggars) in their own ways of Ignorance. Acts 14, 16. and 17.30. And fat under Hedges, and in High-ways, as Cripples and Maim∣ed, &c. shewing their Sores, &c.

Those are invited to the Feast, (to which 'tis a wonder any were unwilling to come, surely Hungry Beggars would willingly Imbrace the Motion) to take up the room of those Recusants, with whose obstinacy, God had been wageing War, (as it were) for a long time by the Patriarchs, by Moses and the Prophets, under the Old Testament Law, untill the times of John Baptist, but then are Reprobated; and these Beggars (the Gen∣tiles whom the Jews despised as so many Beggars or Dogs) come to the Marriage of Christ and his Church, under the New Testament-Gospel, and partake of Gods Oxen and ••••rling prepared, that is, of all the Blessed Priviledges purchased by Christ, for our Salvation.

There ••••ucked into the Church like Doves to the Columbary, Isa. 60.8. So that, N.B. Note well; Let who will Reject the Gospel, yea, Rebel against it, God shall not 〈◊〉〈◊〉 Church, but will have his number and measure, &c. And though some bad

Guests or Hypocrites do thrust into the Church, among the good and sincere without the Wedding Garment, or Christ Apprehended by Faith, and expressed in life, yet such shall be so Remarked, and so particularly observed, as suppose there were but one particular Hypocrite in the whole Catholick Church, he should not escape un espyed, and un-punished; He is taken from the Table to the Tormentor, such Garments be given by the King to the Elect only, Revel. 3.18 and 10.8. Christ is Bride-groom, Feast, Wedding Garment, yea, all in all, Col. 3.11. Rom. 13.14. We are bid to put him on us, as a Garment.

The 10th Remark is; The Rancounters our Redeemer had (still upon the first of his three last days) 1. With the Pharisees, Herodians, 2. With the Sadducees, and 3. With a Doctor of Moses's Law: Christ had many Conflicts all his life long, but the most and sharpest he had at his last cast. They had been all stung with his three last Parables, so grew more inraged against him.

The First Assault was made by the Pharisees, Matth. 22.15, 16, &c. Mar. 12.13, &c. and Luke 20.20. Who now Resolve to have Christ intangled in his Talk, yet being so often, and so lately foiled by him, dare not venture to come in Person, but send their Snaps to Attempt it: Those Trepanners were their own By-gots, shored up with the Herodians (of King Herods patched Religion) both Strangers to Christ, that he might speak more Securely, not suspecting a Snare from those Catch-poles: These make a most Insinuating preamble, drawing a fair glove of Complements over a foul hand, and over a fouler Heart; and would have tickled up our Lords Fancy, with their flat∣tering Characters of him; that they might Extract from him, such an Answer to their case of Conscience they proposed, [is it lawful to pay Tribute to Cesar?] as might either disoblige him to the People, (who thought themselves a free Nation, John 8.33. So no payment was due from them) should he allow it, or run him into a premunire, for being a Traitor to Cesar, should he disallow it, and then those Devotionists (the Herodians) as Apparitors and pursuivants were at hand to attack him: But as Christ was unflatterable, so was he undeceivable, he Reproves their Hypocrisie, Answers neither yea nor nay to their question, but in his uncontrolable Wisdom, fetches an An∣swer from themselves to themselves; saying, [shew me the Tribute-mony, &c.] So Re∣fells them with their own Answers, about the Image stamped upon it, for finding Ce∣sars Image upon their Money, it was an Argument, that by Agreement they had Sub∣jected themselves to Cesar, and were become his Covenanted Tributaries, Coining their Money with his Stamp, and therefore did belong to him; hereupon the Answer was at hand, out of their own Mouths [Render to Cesar, &c.] He shaped them such an An∣swer, that the People might see, it was not more his, than the very Pharisees own Sen∣timents, and such as they themselves could neither Dislike nor Digest: And being thus Notoriously baffled, they sneakingly withdrew, (as we say) with a flea in their Ears.

The Second Conflict he had, was the same day, Matth. 22.23, &c. but not with the same Sect, Satan set the Sadducees upon him, when he had Non plus'd his other Tools the Pharisees: Those two Sects were like Samsons. Foxes, which were tyed together by their Tails, though their Heads looked contrary ways, both Pharisees and Sadducees could Conspire against Christ, though they could not Concord among themselves, Acts 23.7, 8. These same Scoffers at the Resurrection, propose (as they thought) such a knotty question to Christ, as must unavoidably either reduce him to their Atheistical Opinion, or Ridicule him to the People, either for not being able to Answer, or if he defended the Doctrine of the Resurrection, it would seem, (as they stated it) the Mo∣ther of Monstrous Confusion; But their Success was such like as the former: This is alike related, Mar. 12.18. and Luke 20.27.

The Captious Inquiry of those Capricious Sadducees, supposed a case which cannot credibly be supposed; for it is scarce probable, that one Woman should outlive seven Husbands: It seems therefore a fiction of their own Addle Brains, to bring in their own absurd Inferences, concerning the Mortality of the Soul, &c. As if this would breed a confusion at the Resurrection, which of those seven must have the Woman; if only one must have her, that will be injurious to the other six; if all must have her, that contradicts the Law, saying, One Man must have but one Woman at once: but Christ answers their Cavils; that they put a Carnal Construction upon that Spiritual State, wherein Man shall be freed from all need of Meat or Marriage, the Body that is buryed a Natural, is Raised a Spiritual Body, &c. 1 Cor. 15.43, 44, &c. To be Sustained without Means, as the Angels are: Therefore (he tells them) they Erred, not knowing the Scriptures, (the light whereof, can only Disperse the dark Mists of Errour) nor the

power of God, who can as easily raise the Dead, as at first Create them: And the Resurrection will Restore Man to a better State, than that of Adam in Paradise, where he had need of a chenegdo Hebr. or Help-meet, and Second self: And Luke adds the Reason, why Men shall not Marry at the Resurrection, to wit, They shall dye no more, Luke 20.36. So no need of it, for Propagating their Kind, or for Immortalizing their Names: When Christ had confuted their Errour by Scripture, he confirms the contrary Truth thereby; saying, [God is not the God of the Dead, &c.] that is, in the Sadducees Sense, Soul and Body Dead, and both utterly extinct for ever. Acts 23.8. But in Pauls Sense, Rom. 14.9. He is the God of Believers, both during Life, and after Death, and his Co∣venant will not suffer either Soul or Body to Perish, but as the Soul shall surely live with God in Heaven, so though the Body Rot in the Earth, yet thereby it is only refi∣ned, as the Rotting of Corn under ground, 1 Cor. 15.36. to arise more Glorious: There∣fore death to Saints is neither Total, but of the Body only, nor yet perpetual of that, but for a time only, Rom. 8.10, 11. Job 19.25, 26, 27, &c. Then not only all the Au∣ditory granted the Conquest to Christ in this Second Conflict, Matth. 22.33: But also some of his Sworn Adversaries, acknowledge he had spoke well, Luke 20.39. And the Sadducees themselves, were put to Silence and Shame, ver. 40. being convinced in their own Consciences.

The Third Rancounter next follows, and all upon the same Spot, (as we say) and at the same time, which indeed was a double onset, 1. That of the Pharisees, (by a crafty Engine) upon Christ, and 2. That of Christ upon his Vanquished Antago∣nists: The first was occasioned by the Pharisees, perceiving he had Silenced the Saddu∣cees, Matth. 22.34. Though they mortally hated them, as well as Christ, yet do they consult with them, how to Rally their Routed Regiments, and Recover their lost Re∣putation: This Consult concludes, that neither of them two Sects, should be seen in this 3d Conflict, being both baffled in the 1st and 2d, but one of those Scribes, (who had commended Christ for his Conquest in the foregoing Contest, Luke 20.39.) A Learned Rabbin, and a Doctor of the Law, should be injoyned, (as his penance for his Applause of Christ) to manage this Third Dispute with him, by proposing to him this captious Question, [which is the greatest Commandment?] Matth. 22.35, 36. Mar. 12.28, &c. And though Luke doth not Record this in chap. 20. As he had done the other two Assaults, ut supra, and as he doth the Second Branch of this last, Luke 20.41, to 46. yet had he Related this same History, Luke 10.25, &c. This same Tempter, de∣signed to take Advantage at Christs Answer to his question, had he singled any one in either Table as greatest, the Reply had been ready, [Are they not all of equal Authori∣ties, for he that gave out one, gave out all?] Jam. 2.10, 11. And then had he Sym∣bolized with Pharisaism, which Distinguishes the Commands into greater and lesser, &c. Hence Christ, to avoid the seen Snare, doth not exalt any one particular Command to the Debasing of another, but Repeats out of Scripture, the Sum of both Tables, hold∣ing out two grand Duties, [Love God, and your Neighbour,] which though a parity of Divine power injoins both, yet seeing they have a Subordination of Objects, he Ranks them in this Order; That concerning God is the first, and that concerning Man is the second, like to the first, as being of the same Authority, though it have not the same, but a lower Object, &c. Mark only gives an Account of the Catastrophe of this Con∣flict, Mar. 12.32, &c. Saying, This Tempting Lawyer, being Tamed with the Evi∣dence of Christs Answer, doth not only Tacitly Truckle thereto, but also openly Ap∣plauds his Answer to him, as he had done before his Answer to the Sadducees. Whereas, Mar. 12.34. 'Tis said, Christ commended him for answering Discreetly, &c. (as he had commended Christ, [for speaking well, &c.] Luke 20.39. N. B. Note well; This shews, that a Tempter of Christ, may make Discreet Answers to Christ, and may be better than the Pharisees use to be; yea, may begin to lift up their Heads toward Hea∣ven: It shews also, N. B. Note well; That pretended Patrons of the Law, (as this Lawyer was) may be professed Adversaries to the end of the Law, which is Christ and his grace, and gospel, the main matter whereof is Remission of Sin by his Me∣rits.

Then follows the Second Branch of this last Conflict, (all which three, (Mark in∣timates) were managed while Christ Taught in the Temple, Mar. 12.35.) Now when he had run through the three Rancounters of his Adversaries with him, and by his Astonishing Answers, Confounded all their Tempting Questions. Then (he not thinking this to be Conquest sufficient) proposeth also a Question to them, from Ps. 110.1. About the Divine Nature of Christ, Matth. 22.41, &c. Mar. 12.35, &c. and Luke 20.41. He asks not of himself, but indifinitely of Christ: The Pharisees, (whose

former Convention was not yet Dissolved) granted him to be the Son of David, (the common Title he was Courted with by such as came for Cure to him) herein they said-well, but not all, for Christ Convinceth them from the Psalm aforesaid, that the Messiah must be more than a meet Man, he must not only he the Son of David, but also the Son of God: Because God the Father, said to God the Son, Sit thou (as my Fellow, Zech. 13.7. and Coequal, Phil. 2.6.) On my Right Hand, (the place of great∣est Dignity, &c.) Till I make thy Foes ••••y Footstool. That Christ should be Davids Lord, and yet Davids Son, God and Man in one Person, this is the great Mystery of Godliness, 1 Tim 3.16. A wonder of Wonders, (in him who is called wonderful, Isa. 9.6.) Which the very Angels intently pry into, (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signfies) 1 Pet. 2.12. Though these Respondents were Subtile Sophisters, and Mighty in the Scriptures, yet now Christ (to crown this long Dispute with this last stroke) Muzzles up their Mouths, and confounds their Confidences in their own Consciences; great is Truth, and will prevail.

When Christ had Confuted and Confounded the Scribes and Pharisees, by three convincing Conflicts aforementioned, and all this being managed in the Temple, (as is intimated not only in Mar. 12.35. but also in Matth. 14.1. Where it is said, Christ after those Disputes, went from the Temple, never to return to it any more) he now falls upon them with their Doom and Character, and as he had in Matth 5. pronounced eight Beatitudes to sincere Saints, where with to draw them up to Heaven, so in Math. 23. He Denounceth eight Dreadful Woes against those Rotten Hypocrites, whereby, as by so many Links of an Adamantine Chain, he draws them down to Hell, as to their own proper place, and there leaves them to be Reserved unto the Day of Judg∣ment: He poureth out his Curses upon them, grounded upon, Isa 65.15. In all which, he turns his Speech from this incorrigible Crew, to the People, and to his Disciples, at that time present in the Temple, Attending still upon him, who now returned to his Preaching-work, wherewith he would close the whole Course of his Ministry upon Earth: Mathew Records three weighty and famous Sermons of Christ, Preached upon the first and second of his three last Days of Liberty; The first was Preached in the Temple, (as above) concerning the Doctrine, Manners, and Detestable Hypocrisie of the Scribes and Pharisees, Matth. 23. Wherein he warns his Auditory, to beware of the Contagion of such corrupt Teachers, &c. The Second Sermon be Preached out of the Temple upon Mount Oliver, to his Disciples alone concerning the Direful De∣struction of the Temple, City, and whole Jewish Nation, which would continue to the end of the World, Matth. 24.1, &c. The third to the Disciples also, concerning Watching for, and Tradeing till the Lords Returning, &c. Matth. 25.1, &c. The First and Third of those Sermons, Matthew only Relates at large, but the Second is Related also by Mark, chap. 13. and by Luke, chap. 21. almost as largely as by Mathew: There is likewise a Fourth Sermon, the last which Christ Preached, the Night before he was Apprehended, wholly Consolatory to his Disciples, and concluded with a most Fervent Prayer, all which is Recorded by the Evangelist John only, chapters 14, 15, 16, 17. Which four Chapters, are followed with the History of Christs Passion, chap. 18, & 19. of John.

There be some other Passages of Christs Life, inter-laced among those four last Ser∣mons, to wit, that which he spake in the Treasury, (being a part of the Temple, 2 Kin. 12.9 and 2 Chron. 24.8. and Nehem. 10.37. and 13.5.) A place where Christ sometimes Taught, John 8.20. and mentioned Matth. 27.6. Here Christ was, before he went out of the Temple, (when he Preached the first of these four Sermons) 〈◊〉〈◊〉 serving what every one cast in by way of Alms, or Offering before their Praye•• 〈◊〉〈◊〉 Jews using to joyn Charity with Piety) Mar. 12.41, to 45. and Luke 21.•••• to 5.

This our Lord did not upon the Account of our Curiosity, sitting there as a Criti∣cal Spye and Observer; but to take an Occasion of dropping that Divine Doctrine in the close thereof, that the poor Widow, was a Widow indeed, resolving wholy to trust in God, 1 Tim. 5.3. Jer. 49.11. in casting in her whole Livelihood, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) for the Service of God and the Poor, whereas Rich Men cast in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Brass only, as if they thought 'twas good enough son both God and his Poor: Some∣thing Men will do, but as little as they can: Now when Christ had commended the Alms-giving of the poor Widow, (weighing it not by the worth of the gift, but by the Will of the Giver, and so he sits still to see the State, Gift and Mind of every Alms giver) and when he had also Lamented over the Destruction of Jerusalem, for being a Nest of Venemous Serpents, and Blood sucking Vipers, Matth. 23.33, 34, 37, &c. Then it is not said, he only went out of the Temple, (for this he had done

often before) but now he departed from it, Matth. 24.1. Never to return to it any more: Therefore the following Sermon he Preached out of the Temple, as he sat up∣on the Mount of Olives, over against it, Matth. 24.1, 3, Mar. 13.1. and Luke. 21.5. The occasion of this Sermon was, Mark saith one of the Disciples, (which probably was Peter, being more Inquisitive than all the Rest) shewed him (by pointing thereat) both the Strength and the Beauty of the Building, which therefore was reckoned the Wonder of the World: Not only as pitt••ing, that it should be Destroyed, but also as prejudging it to be an Impossibility, from the firmness of the Fabrick▪ Hereupon Christ tells them all, that what he had said, [That their House should be l••ft Desolater] Matth. 23.38. And that all its Magnificency could not secure it from being Demo∣lished, [not one Stone shall be left upon another,] Matth. 24.4. Then the Curiosity of the Disciples make Enquiry, 1. When that should be 2. What signs of his coming, and 3. Of the end of the World; for they thought the Temple would l••st so long as the World lasted. In Answer hereunto, Christ Preacheth this Sermon, concerning Sundry sorts of Antecedent Signs, some Ecclesiastical; which were either ••ad 〈◊〉〈◊〉 the Seducing of Hereticks, the Persecuting of Tyrants, &c. or good, as the Success of the Gospel, throughout the World, &c. and other Signs were Civil or Political is Wars, Famine, Pestilence, Prodigies and a Notorious Corruption of Mens Man∣ners, &c. In a word, the Disciples first question Christ Answereth from ver. 4. to 〈◊〉〈◊〉 Their Second from thence, to ver. 36. And their Third from thence to the end▪ The First and the Third are Answered Promiscuously, and so Dreadful was the Destruction of Jerusalem, when it came, that i•• is Described in Paralled Phrases with the De∣struction of the whole World, All this was o••ite contrary to the Disciples Expectati∣on, Luke 24.21. and Acts. 1.6. Their expected Temporal Redemption, must end in a most Direful Destruction, therefore Christ shuts up that, Matth. 24.42. to the end, with exhorting them to Watchfulness, set on by a Parable of a Servants waiting his Lords Return, and in Matth. 25. He continueth his former Discourse of Watchfulness, and sets it on by a second Parable, to the same purpose; The Parable of the Ten Vir∣gins, from ver. 1. to 14.

The Second is the Parable of the Ten Virgins, take a Paraphrase upon the parts of it in many Remarks.

Remark the 1st A Profession of the Gospel, is a Virginity in a Scripture Sense, as compared with Prophaneness, which is a Spiritual Wohredom in Vanity and Vill••••y; Ps. 45.14. Cant. 1.3. 2. Cor. 11.2, 3, &c. See Ps. 73.27, &c.

Remark the 2d Some professors of this Virginity, are only called outwardly, and they are foolish Virgins, having only a Form, but want the power of Godliness 2 T••••••. 3.5. But others are inwardly also called, having the Faith of Gods Elect in their Hearts, and sincere Sanctity in their Lives likewise.

Remark the 3d Though the Wise and the Foolish, be distributed into equal num∣bers, of five and five, yet 'tis not to Assert any Equality of Number, as if the Godly, (who are but a little Flock, Luke 12.32. But one of a Tribe, and two of a Family, Jer. 3.14, &c.) were equal in Number to the ungodly, seeing the whole unregene∣rate World lieth in Wickedness, 1 John 5.19. But it is to shew, that among Pro∣fessors themselves, there be as many Foolish as Wise. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not foresee∣ing Danger, Oculos Habentes in occipitio, having their Eyes behind them, and not before as Eccles. 2.14. Many do confess, they expect a Day of Judgment to come, yet they live like Davids Fool, Ps. 14.1. As if they thought in their Hearts, there were no God to Judge them, and no Hell to punish them.

Remark the 4th Those Foolish Virgins are Hypocrites, and Carnal Gospellers, who 〈◊〉〈◊〉 Oyl indeed in their Lamps, making a shew of Profession in their Lives, as to Ex∣ternal Exercises, &c. But they have no Oyl of Saving Grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Vessels of their Hearts, they are empty Casks, Barren Figtrees pretenders only to Pie∣ty, &c.

Remark the 5th The Wise Virgins do not, as the other mere Nominals did; they have Hearts purified by Faith, Acts 15.9. A good Conscience, Acts 23.1. and 14.16. come in their Simplicity, and Godly Sincerity, 2 Cor. 1.12. Carrying Grace in their Hearts as well as Gracefulness in their Lives; they had not the wally-colour of a Log-wood or block-wood blew, but Christ had dyed them in Grain, with True Grace and Holi∣liness, Divine Oyl had soaked deep, had suppled and softned the Stone in their Hearts and had spred it self, to Sanctifie them throughout in Body, Soul and Spirit 1 Thess. 5.23.

Remark the 6th The Bridegroom is our Lord, who is not slack concerning his

coming, 2 Pet. 3.9. Yet is said to tarry here, not in respect of himself, or of the matter it self, but rather in the Surmises of frail flesh, saith Jerom, Vere non Tardat Christus, sed Respectu Infirmitatis nostrae.

N. B. Note well; There be indeed promises of God that have a time prefixed, as Gen. 15.13. and 18.10. and Jer. 25.11. But other Promises be Sealed, yet not Dated, having no time prefixed, as that of Deliverance to David, Psal. 50.15. and the pro∣mise of Christs coming, &c. with whom a Thousand years is but as one day, Ps. 90.4. 2 Pet. 3.8. yet comes unexpected, Luke 12 40.

Remark the 7th Our Lord delays his coming, Luke 12.46. For glorious ends, as 1. For gathering all his Elect, 2. That the Mystery of Iniquity, may be Ripened and Repealed, 3. That all Prophecies may be Accomplished, 4. To leave sinners excuse less, giving them space to Repent in, 2 Pet. 2.9. Rev. 2.21. Mora sponsi est opportuni∣tas Resipiscendi, Hilary. 5. To exercise the Patience of the Saints, and 6. To inflame the Desires of his Redeemed, Crying, come Lord Jesus, come quickly, Bemerah, bejamenu, Hebr. with Expedition, and in our Day, why Lord, are thy Charets so long in coming? as Judg. 5.28.

Remark the 8th The Lord's supposed Lingring was the occasion of the Virgins slumbring and sleeping, which may not be taken Conjunctively, as if they did all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both slumber and sleep; but Disjunctively, the Wise slumber'd, and the Foolish slept.

Remark the 9th There be three sorts of Sleep, 1. Somnus Naturalis, 2. Mortalis, 3. Spiritualis.

1. Some understand this of natural sleep, saying, the day of Judgment shall be at Midnight, 1 Thess. 5.2. But this cannot be; for Midnight to us, is Midday to our An∣tipodes.

2. Others say, 'tis the Mortal sleep, or sleep of Death, so do Hilary; Augustin, and Chrysostom Sense it, from Dan. 12.1, 2. So Jairus's Daughter was Dead to Men, but a sleep only to Christ, but this cannot be the Sense; for at the last Day, all shall not be Dead, but some shall be Alive, 1 Thess. 4.17. both Wise and Foolish, so it cannot be the sleep of Death.

3. It must therefore be meant of a Spiritual sleep, the Wise Virgins slumbered in sins of Infirmity, though they every day expect their Bridegroom, yet are not every hour so watchful, as they ought to be, the Spirit is willing, but the Flesh is weak, Matth. 26.41. whereas the Foolish were fast a sleep in their sins of Security and Enormities. This must be the sense for those Reasons.

Reason 1. Because all the parts of the Parable are Spiritual, as Lamps, Oyl, &c.

The 2. Reason, because the words in the Original, are used in the Mystical Sense; both by Divine and Profane Authors, as Aliquando bonus Dormitat Homerus, Homer him∣self may slip sometimes, saith Horace, and Mark 13.36. Gal. 5.14. 1 Thess 5.6, &c.

Reason the 3d 'Tis the Scope of the Parable, to rowze up unto a Spiritual Watch∣fulness. Add.

Reason the 4th Our own smarting Experience, testifies our aptness to Nod, both in Credendis, and Agendis, in Faith and Manners.

Remark the 10th The difference betwixt these Virgins is, not that some had sins, and some had none; for all have Spots, but some are not the Spots of Gods Children, Deut. 32.5. Therefore when the cry is made now by the sound of the Gospel, as will be after by the Trumpet of the Archangel. We must all examine our Selves, 1 Cor. 11.28. Whether we be slumbring Saints, or sleeping sinners, they differ thus.

1. Saints are sometimes overtaken with nodding at unawares, Gal. 6.1. As David against his purpose, Ps. 119.106. and Peter, Matth. 26.33, 35. But sinners set them∣selves to sleep, by lying down, drawing the Curtains, &c. 'tis his choice, he deviseth Mischief on his Bed, Ps. 36.4. Mic. 2.1, &c.

2. Saints Nodding at unawares, are easily awaked with the least Noise, yea, their own Nodding oft awakens them, the crowing of the Cook awakes out of slumber, &c. but sinners in a fast sleep, loud Hollowing, and violent Jogging, scarce does it, and they flye in the Face of those that awaken them.

3. Saints awaked from slumbring, rub their Eyes, Rowze their Spirits, shake them∣selves as Samson did, Judg. 16, 20. but sinners be willing to sleep still, and will throw Bedstaves at those that Awake them, so their choice is their Judgment.

Remark the 11th We must, 1. Be Virgins for Purity of Profession, without Spots, 2. Wise Virgins having Wisdom from above, Jam. 3.••7. 3. Watch unto Prayer, 1 Pet. 4.7. 4. If we Nod, let the Heart be awake, Cant. 5.3. And by Lamp-light, as the

Lion sleeps with his Eyes open, then sleep we not the sleep of Death, Ps. 13.5. 5. Get Christ our High Priest, not only to snuff our Lamps with the Golden Snuffers, Exod. 25.38. & 37.23. 2 Chron. 4.22. But also to pour in fresh Oyl, as the Olive-Tree, Zech. 4.2.3. In every Ordinance, Christ is the Rock, that follows us as well as Israel, 1 Cor. 10.4. That our Lamps may still be lighted, 6. Hold on, hold up, and hold out to the end, Matth. 24.13. Revel. 2.10. & 3, 12. Numb. 36.7, 12. Jerem. 32.7. Rehoboam, turns Gold into Brass, but Asa, returns B••ass into Gold, 2 Chron. 12.10. 1 Kin. 15.15.

Remark the 12th Comfort against final falling, 1. The Wise may slumber, but not fall fast a sleep, as the Foolish, 2. True Grace is Oil Multiplyed, as 2 Kin. 4.24 upon which we live even to the last, 3. Christs promise, Jer. 32.38, 40. John 10.28, 29. and 14, 16. 2 Thess 3.3. Tit. 1.1. Matth. 16.18. 1 Cor. 1.8, 9. 4. Christs Prayer, Luk. 22, 32. Hebr. 7.25. and 9 24. John 16.23. God hears him always, John 11.42. and we Pray in his Name, as Job, Oh! That I may be, as in Months of Old, Job 29.2. 5. Christs purchace of perseverance, as well as of other Graces, Eph. 1.3. We are begot by the Eternal Spirit, and born of Immortal Seed, 6. Christ cannot dye in Saints, Rom. 6.9, 10, 11. If one dye, then all may, so Christ is left without Members, an Head without a Body, Jus aptitudinale, may be lost, but not Jus haereditarium, we may lose our aptness for Heaven, but not our Right to it, or our Heritage of it.

The Parable of the Pounds and Talents.

Holy David saith, [I will incline mine Ear to a Parable,] to which he inviteth all Ranks of People, Rich and Poor, to give heed, Ps. 49.1, 2, 3, 4. Accordingly, let all sorts, Sizes and Sexes Attend, while I open this dark Saying; the Scope whereof, (as Augu∣stin saith) is to put all Persons upon Working out their Salvation with Fear and Trembling, Phil. 2.12. That every one may make the best Improvement of their Lords Goods, (whether Natural, Civil, or Spiritual Gifts of God to them) according to their ut∣most Abilities, in order thereunto, Mat. 25.14, &c. and Luke 19.12, &c.

In this Parable, there be two parts, first the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Materiale, or matter of it, and Se∣condly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Formale, or Form of it, both those must be well minded.

N. B. Note well; 1. The Material part may not be wrested, as if it justified griping Usury, or that it proved any Austerity in God, unbecoming to God, &c. This were no better, than to squeeze Blood in stead of Milk, out of this Sacred Scripture, which indeed is, as it is called, a Breast of Consolation, Isa. 66.11.

N. B. Note well; 2. Therefore the Formal part of this Parable, must mostly be minded, take these Similes for its Illustration, as 1. Though it be the Plough-share only, that plows up the Ground in order to Sow Seed upon the Soil, yet all the other parts of the Plough, are needful Contributors to that plowing-work, and 2. Though it be the strings of a Musical Instrument only, that make the sweet Melody to our Ears, yet the Back, the Belly, the Bridge and the Handle, especially the Bow, &c. are all necessary parts for Accomplishing the Musick, even so in some Para∣bles, some passages are Annexed, which do signifie nothing sometimes, (saith Augu∣stin) concerning the Main Scope of it, yet are added for the sake of those passages, which do signifie something, yea, the chief thing designed by it, &c.

N. B. Note well; 3. Therefore as we may not abuse those passages aforesaid, either for Mans Usury, or for Gods Austerity, so nor any of the other superadded sayings, as to think that the Saints shall be made Rulers over Cities, or that there shall be any Expostulatings of Man with God in the last Day; or that the Gifts of God given to one, shall be taken from him, and given to another, or that there shall be any send∣ing of Mens Messages after Christ, &c. Multa Talia in parabold sunt, quae Vexari possunt; saith Austin, there be many such passages in some Parables, which may be Misimpro∣ved: 'Tis a true Maxim in Moral Philosophy, [Omnit, similitudo non currit cum quatuor pedibus,] every Similitude or Parable, doth not run upon four equal feet, &c.

In this Parable, Mat 25. There be four principal parts to be considered. The First two, are the Lords Traveling, and the Servants Trading, contained in ver. 14 to the end of ver. 18. And the Second two, are the Lords Returning, and the Servants Recko∣ning, contained in ver. 19. to the end of ver. 30. First, of the first of those four, to wit, of this Lords Traveling.

The first Enquiry is, [who is this Traveller, &c?]

Answer, The Evangelist Luke, calls him a Nobleman, Luke 19.12. By whom is meant our Blessed Messiah, who is truly Noble every way, as 1. By his Birth, Nobly Descended, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] doth signifie; for he was by Birth the Son of God. 2. By his Beauty, which was Noble indeed, the Spouse beheld him as White and Ruddy, of a most lovely Complexion, above all, Cant. 5.10. to ver. 16. And the Dis∣ciples

saw his Glory, the Glory, as of the only begotten of the Father, John 1.14. 3. He is Noble for his Wealth too, as full of Grace and Truth, John 1.14. It pleased the Father, that in him should all fullness ••••••ell, not the fullness of a Vessel only, but also the fullness of a Fountain, never to be drawn dry, Col. ••.19. No Nobleman hath any such fullness▪ the fullness of the Firmament, of the Earth, and of the Sea, are all his; All Treasures are ••id in 〈…〉〈…〉 Col. 2, 3.14. He is Noble also, in his Candid and Kind Disposition this is his True Generosity, to Give Gifts even to the Rebellious, &c. Ps 68.18. P••ss•• & Nolle est 〈◊〉〈◊〉 Nobile, to b••••ble to take Revenge upon Rebels and not to be willing to do it is the Character of 〈◊〉〈◊〉 truly Noble Mind. Naturalestis say, the Li∣on is so Noble an Animal that [Satis ••••t prostrasse L••o••••,] 'tis enough for the Lamb to fall down at the Foot of the Lion, than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey; Sure I am, it holds most true concerning this Lion of the Tribe of Judah, Rev. 5.••. Who most freely Pardons Truly Peni∣tent Persons, such as Humble themselves at his Feet: Where he seeth a casting down, he then gives a lifting up, and saves the Humble Person, Job 22.29. He Remembers and forgets not the Cry of the Humble, Ps. 9.12. Especially such as Cry. [God be Merci∣ful to me a Sinner,] as Luke 18.13.

The Second Enquiry is; [What is that far Country, into which this Noble-Man Traveleth?

Answer, It is Heaven it self, into which our Lord passed at his Ascension, and then sat down at, the Right Hand of God, the Father, God the Son, went up with a merry Noise, Ps. 45, 5. And we ought to look up after him, as his Disciples did at his Ascension, Acts. 1.9. We need not say, [Who will go up into Heaven for us?] Rom. 10.6. And as David said, [Who will bring him into the strong City.] Ps. 80.9. For our Blessed Media∣tor hath Insisted upon this point; That his Departure out of this World, was as needful and expedient for us at that time, as was his first coming into the World, John 16.7. He went up into this far Countrey, as our Embassadour of Peace, who hath his Residence in the Court of that King of Kings, to Negotiate all the Affairs of all his Redeemed, and this Great King (the Father) did bid his Son welcome home to that Glory, which he had with him before the World was, John 17.5. And which he had (out of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Love to Mankind, Tit. 3, 4.) left for a while, during his State of Humiliation: And the Father provided for his Returning Son, a most easie and glorious Seat at his Right Hand to Rest in, after all his Sore Travels here be∣low, and to Intercede merein continually, for his Church and Children upon Earth, &c.

N. B. Note well; For our Comfort, our Advocate in Heaven, will not excuse him∣self from pleading for us, as too many Lawyer-Advocates do in Inferior Courts among us, saying, [they cannot stand in the Crowd, 'tis either too Hot, or too Cold, &c.] so will be absent and wanting to us, when our Cause comes to be Tryed, &c. But our Blessed Saviour is a surer Friend in this Superiour Court, having all Accommodations of Ease and Satisfaction, he sits always at Gods Right Hand, and there appears as the Rainbow, Gen. 9.12. to 15. To be an Everlasting Remembrancer unto God, concerning his Covenant with Man: Nor will he, nor can he forget any of his Redeemed, as the Chief Butler forgot Joseph, and Remembred him not, Gen. 40.23. He is our High Priest, who beareth all our Names upon his, Heart, or Breast place, for a Memorial before the Lord continually, as Aaron did for his Israel, Exod. 28. ver. 29, 30.

The Third Enquiry; [What is this Nobleman's Errand, &c.]

Answer, We are told, Luke 19.12. That it was to Receive for himself a King∣dom, &c. But this was not all, for himself telleth us, his Errand was also to prepare a Kingdom for his Redeemed, John 14.2, 3, &c.

Our Lords Errand into that far Country of Heaven, was Manifold, as 1. To open a passage for us into Paradise, out of which Adam had Excluded himself, and all us in him, the Gate whereof hath been ever since Guarded by Cherubims with a Fla∣ming Sword, Gen. 3.24. But now hath he opened this Gate, saying to the Penitent Thief, [this Day shalt thou be with me in Paradise,] Luke 23.43. Thus we read also, when Christ gave up the Ghost, the Vail of the Temple, (which separated the Holy, from the most Holy) Rent in Twain, from Top to Bottom, Mat. 27.51. Hereupon Christ by his As∣cension, is said to open a way into the most Holy place, Hebr. 9 8. and 13.19, 20. and 12, 24. 2. To prepare a place, even a Mansion of Glory for all his Members, (as before) John 14.2, 3. He went not into Heaven. [suo Nomine] in his own Name only, but in our Names also, as our Father, Isa. 9.6. Our Lord and Master, Mal. 1.6. yea, our King, ver. 14. Now Children may follow their Fathers freely, where he takes up his

Lodging, and Servants their Lord, yea, and Subjects their Soveraign, Heb. 2.10, 11, 12. This Consideration, of so near a Relation, affords us not only a faint Hope, but also the Riches of Assurance, Col. 2.2. As he hath taken our Nature and Flesh along with him, as a Pawn and Earnest of our Reception into his Glory, John 17.4. Ephes. 2.6. 3. To send the Comforter to us, John 16.7 while Christ was present with his Dis∣ples, he was one Comforter to them, John 14.1, but the Holy Spirit, (which he sent after his Departure from them) was another Comforter to them, John 14.16. whose work it is to remind us of his precious promises, John 14.26. To help our Infirmities with Spiritual Breathings in Prayer and Mediation, Rom. 8.26. and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith, as a Soveraign Plaister to our Sin-sick Souls, Hab. 2.4. 4. To make an Attonement for us by his Intercessi∣on, Hebr. 9.24. as the High Priest did for Israel, Levit. 26.2.21, 34 In him our Persons are Accepted, Ephes. 1.6. and by him our Prayers are first perfumed, Revel. 8.3. Then presented acceptable to God, Isa. 60.7. None of the People under the Law, might offer his own Sacrifice, but the Priest must both bring it, and burn it before the Lord: 'Tis the work of our Mediatour; both to Hallow our Prayers with his Incense; as Luke 1.9. And to help them up, and hand them into Heaven, otherwise they are as Arrows shot short of the Mark, &c. as Lam. 3.44. 5. To answer all Satans Accu∣sations against us, as he accused Job to God, yet without cause, Job 1.6, 9. and 2, 3. So he accuseth us, who give him much cause to do so by our Manifold sins, yet have we Christ our Advocate to Non-suit all his Accusations, 1 John 2.1. Whose Blood speak∣eth better things, than the Blood of Abel, Hebr. 12.24. Though this Accuser of the Bre∣thren, (as he is called, Revel. 12.10.) be a most Subtle Sophister, and can (from his almost 6000. years experience) plead cunningly enough, yea, and not without cause▪ yet our Advocate is not ashamed to own us, Hebr. 2.11. But he Answereth this Envi∣ous Accuser, [I have Dyed for them, they shall not Dye, &c.] How ought we to Ad∣mire and Adore this our Advocate, though Satan be a Non-such Plaintiff, seeing com∣mon Plaintiffs have their Term, and their Vacation, and sometimes a long Vacation, but Satan observeth no Vacation, 'tis alway Term-time with him, both for Tempting us to sin, and then impeaching us for sin; just as the young Man taxed Joab, (2 Sam. 18.11, 12, 13.) This Restless Devil, never Resteth Night nor Day: Yet have we a None; such Advocate, (against this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Adversary) who taketh no Fees, as ordinary Advocates do, but pleads our Cause both freely and continually; and whom the Fa∣ther both hath heard, doth hear, and will hear always, John 11.41, 42. As this our Ad∣vocates Prayer for us, doth give both Value and Vertue to our Prayers, &c. So it ef∣fectually disappoints Satan both of his Temptations to sin, and of his Accusations for sin, Luke 22.31, 32. 6. Another Errand of this Traveller, was to lead Captivity Captive, Ps. 68.18. Eph. 4.8. Namely Satan, Sin and Death, for before our Lords Ascension, Satan had the power of Death through sin, Hebr. 2.14. The Field was fought betwixt our Advocate, and our Adversary upon the Cross, upon which Christ Spoiled the Devil, Col. 2.14. Takes him Prisoner, and leads him away Captive, as his Conqueror: This is an Allusion to Conquering Kings, who having Conquered their Enemies in the Field, do take some of the Conquered Captive, and (having made them Tributary to his Reign) he leads away his Captives in Triumph, then goes he to his Pallace to rest himself, and to Rule his Kingdom in Peace; this our Lord doth, when he maketh all his Foes to become his Foot-stool, Ps. 110.1, 5, 7. Hebr. 10.12, 13, 14. 7. He Ascended up on High, to oversee all his Sheep that are scattered abroad over all parts of the World, both Jews and Gentiles, he is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Great Shepherd of the Sheep, Hebr. 13.20. The grand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Overseer of Europe, Asia, Africa and America, his Eyes run to and fro, throughout the whole Earth, to shew himself strong in the behalf of them, whose Hearts are upright towards him, 2 Chron 16.9. while Christ was in his State of Humiliation, he had but a few Disciples to be his followers, and so he could easily oversee them, while he remained upon the Earth; but since that time, he hath broken down the Partition-Wall, and hath most Miraculously inlarged his Tents among the Gentiles, Insomuch, that a very great part of the Posterity of Japhet, he hath perswaded to dwell in the Tents of Shem, as was Prophesied and promised, Gen. 9.27. Christ Riding upon the White Horse of the Gospel, hath so gone forth Con∣quering, and to Conquer, Revel. 6.2. As that now it may be said, [Who can tell his Ge∣neration?] Isa. 53.8. He hath now divided the Spoil with the strong, ver. 12. That is, with the strong Turk, strong Pope, and strong Devil, as that he hath not only an Hun∣dred forty four Thousand Sealed ones among the Jews, Revel. 7.4. But he hath a Num∣berless Number, also among the Gentiles, ver. 9. Upon this account our Lord saith, [it

was expedient that he should go away.] John 6.7. And Travel up to Heaven, for his having (to speak after the manner of Men) a more convenient Prospect upon all his Redeemed in all places, he saith, [I am the good Shepherd, and know my Sheep, &c. John 10 14.) Yea, though they be Scattered upon a Thousand Hills, yet are they all mine, Psl ••0.10, 11. and I will not lose so much as one of them, John 6.39. and 17, 12. But I will give them Eternal Life, &c. John 10.27, 28, 29. Oh! What a Bles∣sed Bishop or Overseer have all his Sheep, that know his Voice, and follow him, and know not the Voice of Strangers, so as to follow them, John 10.3, 4, 5, ••. They know not any Voice, but the Voice of Christ.

There be many more E••••••nds our Lord 〈◊〉〈◊〉 in his Travelling to Heaven, as 8. To have a••hotter Influence upon his vast 〈◊〉〈◊〉 ••••e ••••••a••ce, as the Sun in his Strength at Noon∣time, Judg. 5.31. So ••••is 〈◊〉〈◊〉 of Righteousness, Mul. 4.2. being Elevated higher than the Heavens, H••••••. 7.16. 〈…〉〈…〉 8, 9, &c. Above the Reach of his Highest Adversaries, Exod. 15▪ •••• 1••, 〈…〉〈…〉 over rule them all, &c. His 9. Errand in going up so high, may be supposed to be, that he might come down again in mightyer pow∣er, and fall upon the sallow ground, (the World that walloweth in Wickedness, 1 John 5.19.) with a greater Force, to wound the harry Scalp of such as go on still in their Trespasses, Ps. 68.21. Thus the Eagle, and other Brids of Prey, do first mount up on high, and then do they come down swiftly with a ••••••dain Violence, and knocks down the Birds that they prey upon, and devours them▪ Thus likewise the Batteving Ram steps back∣ward, and the farther, the more forcible in his returning push, &c. In like manner doth our Lord step back to Heaven, that he may bring swift Destruction upon the Heads of the wicked, who, as Natural Brute-Beasts are made to be taken and destroyed, and whose Damnation slumbers not, 2. Pet. 2.1, 3, 12. Our Lord is not slack concerning his coming, but he will come as a Thief in the Night, upon a secure World, 2. Pet. 3.4, 5, 6, 9, 10. The 10. Errand was both to receive Gifts for Men, and to give those Gifts to Men. We are told in the Old-Testament, how he Ascended upon High, and Re∣ceived Gifts for Men, yea, for the Rebellious also, (for renewing their Refractory Natures) that the Lord God might dwell among them, Ps. 68.18. And when he had re∣ceived those Gifts, having no need of them himself (being all, and in all, Col. 3.11.) We are told in the New Testament, that he gave those Gifts, (which he had receiv∣ed) unto Men, Eph. 4.8. When he Ascended up on High also: And we are farther told therein, John 7.38, 39. that the Gifts of the Holy Ghost were not yet given, because that Jesus was not yet Glorified, before which time, those Rivers of Living Waters did not flow, out of the Bellies of Believers, &c. Namely, both the Gifts Ordinary, as well as Extraordinary, Act. 2.4. Rom. 12.6. 1 Cor. 12.1, 4, 8, 11, 28. And the Graces that Accompany Salvation, Heb. 6.9. 1 Cor. 13.1, 3, 13. These are the Pounds and Talents, which our Lord doth bestow upon his Servants to Trade with, and con∣credits them therewith in a Trading Improvement, untill his returning, N.B. Note well; Moreover, this Phrase of giving Gifts to Men, may be an Allusion to the usual Cu∣stom of great Conquerors, whose manner is in Magnifying their Triumphs, to throw about great plenty of Gold and Siluer among the People that do attend them, and do cause the open Conduits to run Streams of Rich Wines during the Solemnity. As to any more Discourse of this Nature, concerning our Lords Travelling into a far Coun∣try, I must Refer the Reader to the Ascension of Christ, which is largely spoke to af∣terwards in its proper place, &c.

This Introduceth the Second part of this Parable, to wit, the Servants Trading with either their Masters pounds, as Lukes expression is, or with their Lords Talents, as Mathew phraseth it.

N. B. Note well; Here 1. As this Lord in the Parable, when he Travelled into a far Country, did dispose of his Goods, and ordered all his Affairs untill his Return, even so did our Lord Jesus dispose of his Gifts and Graces by his Spirit unto all his Redeemed, and did give an exact Rule in his word, how he will have his House order∣ed in all Respects, and how his Church shall be governed in all its Concerns, untill his Return at his second coming, &c.

N. B. Note well; 2. As this Lord here did not give an equal number though of the Pounds, yet not of the Talents to each of his Servants alike, but in his Distribution there∣of, he had Respect unto their differing Capacities, &c. So our Lord Jesus gives not the like Measure of Gifts and Graces to each of his Servants, but he dealeth to every Man differing Measures of Faith, Rom. 12 3. He hath various Vessels in his great House; some of Gold, and some of Silver, and some of Wood and Stone, &c. for various uses, 2 Tim. 2.20, 21.

N. B. Note well; 3. Those Pounds in Luke are well known, what Sum of Money

that containeth, but Talents are not so well known, though oft mentioned in Scrip∣ture, both of Old and New Testament. Some do Compute a Talent of Gold, to be of the value of Three Thousand seven Hundred and fifty Pound, and now Gold is Rated at a much higher value: A Talent of Silver, is but the Tenth part of that Sum aforementioned: There be others who do thus Compute it, saying, a Talent is seven Hundred and fifty Ounces, so a Talent of Silver (after five Shillings the O••••ce at least) amounteth unto the Sum of an Hundred and Eighty seven Pound, ten Shillings, &c.

N. B. Note Well; 4. The Mystical Meaning of those S••m•• aforesaid, is to shew how our Lord doth greatly betrust us with his Goods, that are verily of a great value, both 1. With the good things of common Nature, Namely with Health, Strength, Wit, Memory, &c. 2. With the good things of Ordinary Providence, (which Pagans call ••ortune) Namely, with Wealth, Honours, Pleasures, &c. but above all, 3, With the good things of Special Grace, which flow from Christ unto us, as he is our Re∣deemer, and which sets us apart for God, Ps. 4.3, and Distinguishes ••s from the World, that lyeth in Wickedness, 1 John 5.19. This is a Talent indeed) &c.

N. B. Note well; 5. There is no Man that is not betrusted with some of those good things of God, sua cuique Dos est, saith Seneca, every Man hath his Pounds, if not his Talents to Trade with for the common Good; there is scarce any Man that hath not something or other in him, which is not Excellent and Extraordinary, even every Person hath some parts, either such as are Natural, or such as are Civil, (though not such as are Sacred) some Thyme upon his Thigh, (as Virgils Phrase is, C••••••a Thymo plena) to bring home to the common Hive, had he but an Heart to Improve it, even Natural and Civil Gifts are useful to Humane Society, every Man ought to Acknow∣ledge whatever Ability he hath, (either for his getting Wealth or Wisdom, &c.) that it is the Gift of God, Deut. 8.18. And that God gives it for this End, for Man, (who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a publick Animal, not born for himself only) to improve it for pub∣lick Benefit, in his proper Station, it is God that works every good Work in Man, Isa. 26.12.

N. B. Note well; 6. As God giveth even Natural and Civil gifts to Men in all Ages, for the more Orderly Government of the World, so he at his Ascension gave Spiritual Gifts to Men, Eph. 4.8. For the better Order, and Administration of his Church, that they might Occupy those Gifts untill he Return, Luke 19.13. Though the former be but Pounds, and Defective as to Salvation; yet ought Men to Trade with them, so far as they will go in Order to it, all Men can do more than they will do, John 5.40. But more especially the latter being Talents, must be Traded with, such as have Spiritual Gifts given to them, they must drive a great Trade for their Ma∣sters Glory, and for the Advantage of his Redeemed, they must stir up the Gift of God that is in them, as we stir up the Fire to make it burn better, or we blow it up into a Flame, (as the word, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) 2 Tim. 1.6. Such ought to be Crafty, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] work all wiles in God's Wisdom, that Souls may be caught with Guile, 2 Cor. 12.16. 'Tis sad to be said of any, He hath done no good a∣mong his People, Ezek. 18.18. The main Motive that all Men must Maintain a Mighty Trade in a Diligent Faithful Improvement of such precious Gifts, as God hath given to them, is to consider, 1. And how kind God is to us, in lending so many Pounds, or, Talents to us, and betrusting us with them, though we can give God no Pledge, nor lay down any Security for our Fidelity, &c. This is more than any Usurer useth to do, or most Friends amongst us, 2. What cause have Believers to bless God, who accept∣eth as well as appointeth, his only Son Christ our Saviour, to become our Surety, Hebr. 7.22. As Judah was for Benjamin to his Father Jacob, Gen 43.9.

N. B. Note well; 7. Behold how Highly Honoured is every Sound Believer, even such as is blest with but one single Dram of Saving Grace; this is more than to be be∣trusted with Pounds, 'tis verily a most precious Talent, 'tis an old and true Saying, a Dram of True Grace is better worth, than a whole pound of Gifts, such as Knowledge, &c. Grace is Wisdom from above, Jam. 3.17. Which makes a Man Wise unto Salvation, 2 Tim. 3.15. Job Extolleth this Wisdom above the Starrs, saying, [Man knoweth not the price thereof, Job 28.13. It cannot be gotten for Gold, nor shall Silver be weighed for the price thereof, ver. 15. It cannot be valued with the Gold of Ophir, &c. ver. 16, 17. The price of Wisdom is above Rubies, ver. 18.] and Wise Solomon spendeth a whole Chapter in Extolling the Excellency of this Wisdom, Prov. 8. from ver. 1. to ver. 36. Saying, 'tis better than Rubies, and all Desirable things are not comparable to it, &c. ver. 11. As the smallest Filings of pure Gold, is Gold; So the least Grain of True Grace, is Grace, our Lord saith, [the Kingdom of Heaven is like to a Grain of Mustard-Seed, Sown in the

Field, which indeed is the least of all Seeds, but when it is grown, it is the greatest among Herbs, and becometh a tree, So that the Birds of the Air come and Lodge in the Branches thereof.] Mat. 13.31, 32. Importing, that the least grain of Real Grace, (consisting of Incorruptible Seed, 1 Pet. 1.23. and of the Eternal Spirit, Hebr. 9.14.) will grow up to a tall Tree, the top whereof reacheth up to Heaven: As the Wheat Har∣vest is Potentially in the Seed of Wheat, when it is Sown in the Field, so the Joyful Harvest of Glory is Potentially in the Seed of Grace, when it is infused into the Heart: For Real Sanctification, is the Root and Original of our Eternal Glorification, 1 Pet. 1.9. Grace and Glory differ not in kind, but in degree.

The Third part of this Parable is the Lord's Returning, Mat. 25.19. Luke 19.15. Wherein consider four things, 1. The Time, 2. The Place. 3. The Manner, and 4. His Attendants: First of the first, Namely the time when he Returned, 'tis a very long time after he had Travelled, and Ascended up into Heaven, Acts 1.9, 10, 11. Be∣fore he doth Return to Judge the World in the General, seeing that the General day of Judgment is not yet come in this year of 1695. And when the precise point of that time shall be, is not Revealed, No Man knoweth that Day and Hour, no not the Angels, Mat. 24.36. No, nor the Son of Man, but the Father only, Mar. 13.32. to wit, in Ordine Sciendi, the Son of Man, (as Man) knew it not from himself, but from his Father: The last Day is known (Exclusively as to Men) unto the Lord only, Zech. 14.7. Ideò latet unus iste Dies, ut observentur Omnes, saith Ambrose; this one Day lies latent to all Humane Understandings, that all Days may be diligently observed in watching and prayer, Mar. 13.33, 34, 35, 36, 37. That this Day will come, there is nothing more certain; but in what Hour, Month, Week, Day, or Night, (whether at Evening, Midnight, Cockcrow, or in the Morning) there is nothing more uncertain: Alas! How many wild Conjectures have been made at it, both by Antient and Modern Au∣thors, all which time it self, (the truest Interpreter of Dark Prophecies) hath alrea∣dy Confuted and Confounded; those Authors are the safest Guessers, who take time enough for its coming, that they may not over-live their own groundless Guesses: God Conceals this time, 1. For his own Glory, Prov. 25.2. Rom. 11.33, 34, 36. and 2. For our good, that we may always watch, and not become secure with that wick∣ed Servant, Mat. 24.48, &c. Much less boldly sinfull with the Harlot, saying, [the Good Man is gone a long Journey, I know the time of his Return,] Prov. 7.19, 20. Moreo∣ver every Mans Deaths-Day, is his particular Dooms-Day; for then the Soul passes out of the Body, and appears before Gods Tribunal, Eccles. 12.7. And there receives its Final Doom and Sentence, either of Everlasting Weal, or Everlasting Woe: Now all Mankind must say with that Holy Patriarch Isaac, [I know not the Day of my Death,] Gen. 27.2. Therefore ought we to make ready every Day, and learn to dye daily, 1 Cor. 15.31. And so live, as those that are evermore prepared to Dye, knowing perfectly, that the Day of the Lord so cometh like a Thief in the Night, 1 Thess. 5.2. For if we learn to dye daily, 'tis the way to live Eternally.

The Second Circumstance, (after the time when) is the place whither our Lord Returneth, to which Aquinas saith, it is the Valley of Jehosaphat, Joel 3.2. Over which is the Mount of Olives, the place of Christs Ascension, Acts 1.9.12. Others say, he will return from Heaven to the Earth in General, grounding their Opinion upon the Expression of Job, [My Redeemer shall stand upon the Earth,] Job. 19.25. Which words may be understood, 1. Metaphorically saith Junius, [Ʋpon the Dust, Hebr.] that is, he shall stand last in the Field, when he hath Conquered Satan, Sin, and Death, and trod them down as Dust unter his Feet, he will make all his Foes his Footstool, Ps. 110.1, &c. or 2. if taken Literally, [Gnal Hebr.] may be Read [over the Earth or Dust,] to wit, in the Air, for it is said, [We must meet the Lord in the Air,] 1 Thess. 4.17. That is, the Saints, for (as some suppose) there cannot be Room enough upon the Earth, to contain all the Sons and Daughters of Adam, that have lived in all Ages and Places of the four Quarters of the World, at so General a Sessions or Assizes; therefore All the Dead in Christ shall Rise first, then we which are alive, shall be caught up together in the Clouds, to meet the Lord in the Air, and so shall we be ever with the Lord, 1 Thess. 4.16, 17. But it may be supposed, that Sinners (who dye in their Sins) shall be Judged upon the Earth, which was the place of their sin∣ning against their Judge, and of their saying [We will not have this Man to Reign over us,] Luke 19. ver. 14, 27. This amounts also to a Demonstration, that when the Hea∣vens and the Earth shall be all on a flaming Fire at our Lords Return, 2 Thess. 1.7, 8. 2 Pet. 3.7, to 12. They shall not be Consumed into that Original nothing, out of which they were first Created, Gen. 1.1. But both of them and the Air also, (which

is the Devils Territories, Eph. 2.2.) Shall only pass through the Fire, to purifie them from the Pollutions of sin, and be as the Bush burning, but not Consumed, Exod. 3.2. Hence 'tis said, [We look for New Heavens, and a New Earth, &c.] 2 Pet. 3.13. Other∣wise, what place hath Christ to Judge the World in?

The Third thing is; the manner how our Lord Returns, Namely 1. Visibly, as he went up, Acts 1 9. every Eye shall then see him; &c. Revel. 1.7. With a Real Body, to which our Bodies shall be fashioned, Phil. 3.21. 2. Gloriously, not in the form of a Servant, as at his first coming, Phil. 2.7. But of an All-Conquering King, all shall behold him then coming in the Clouds of Heaven, with power and great Glory, Mat. 24.30. 3. Suddenly, as a flash of Lightning, Mat. 24.27. and Surprizing as a Thief, Revel. 16.15. That gives no warn∣ing, yea, and as Noahs Flood unexpectedly swept all away, Mat. 24.37, 38, 39, 40, 41, 42. Therefore, [Omnem Crede diem tibi diluxisse Supremum,] think every Day thy last Day: None know what any Big-belly'd Day may bring forth, &c. The Judge is at the Door, Jam. 5.9. 4. Terribly to the Wicked, if the Law was given in so Terrible a Manner, Exod. 19.16. How much more when the Judge comes to Require it, &c. then Mount Sinai only was all on Fire, but at this universal Assises, the whole World melts like Scalding Lead about their Ears; yea, those Rocks which they cry to, to cover them, Rev. 6.16.17. shall then melt, 5. Comfortably to the Godly, 'tis their Marriage Day, Rev. 19.7, 8. Therefore they look for it, and hasten unto it, 2 Pet. 3.12. and lift up their Heads for joy, &c. Luke 21.28.

The Fourth Circumstance is; our Lords Attendants at his Returning, Namely, All the Holy Angels shal come with him, and Attend upon him, Mat. 25.31. As if he would not leave so much as an Angel in Heaven behind him; Angels are his Appari∣tours, who know the Elect, (as Servants to know their Masters Corn from others, in Common Fields,)

1. By Gods Image of Holiness stamped upon them, 2. By being so Conversant with them, to keep them in all their ways, Ps. 91.11, While they are on Earth, 3. And possibly by their chearful Countenances upon this Day of their Redemption, &c. Oh! What a Brave, Bright, and Glorious Day, must this undoubtedly be not only when many Millions of mighty Angels shall shine forth all at once in their Splendour, like so many Glorious Suns in the Firmament; but also among and above them all, our most Glorious Sun of Righteousness, out-shining them all, Velut inter Stellas luna Mino∣res, far more than as the Moon at her full, doth out-shine all the lesser Stars: And this shall then compleat the Saints comfort, when they shall behold the very Nature of Man in this Lord-Judge, Advanced above the Brightest Angel upon the Throne of his Glory, which some understand, upon the Shoulders of Augels, because Angels are called Thrones, Col. 1.16. As if our Lord will then come carryed in Triumph up∣on Angels Shoulders, as Conquerours are carryed Triumphantly upon the Shoulders of Men, &c.

The Fourth part of this Parable, is the Servants Reckoning, Mat. 25.19, Luke 19.15. Which holds forth, that at our Lords Returning at the Day of Judgment that day shall be a day of Reckoning with all Mankind, both with the Godly, and with the Wicked Servants, how they have Traded with their Pounds and Talents, while they lived in this Lower World, whether well or ill, &c.

N.B. Note well; 1. This time of Reckoning, hath various Denominations in the Holy Scriptures, as 1. 'Tis called a Day, because it brings to light all hidden Deeds of Darkness, Luke 12.2, 3. 'Tis called, 2. A Night, Mat. 25.6. and 1 Thess. 5.2. and 2 Pet. 3.10. Because that time will unexpectedly Surprise a secure World, as a Thief doth the House that he Robbeth: 3. 'Tis called the Evening, Mat. 20.8. Be∣cause the Day for work being expired, the Workmen at Even are called by the Lord of the Vineyard, to come and Receive their Wages, 4. 'Tis called the Morn∣ing, Zech. 3.5. This will be that great Morning, wherein God shall bring his Judg∣ment to Light; and wherein the Upright shall have their Dominion over all their E∣mies, Ps. 49.14. And then shall our Lord be as the light of the Morning without a Cloud, &c. 2 Sam. 23.4. Hereupon are we bid to Watch, for we know not when our Lord will come, at Even, or at Midnight, or at the Cock-crowing or in the Morn∣ing, Mark 13.34, 35. Those differing Denominations, are indifferently taken for Time; a Thousand years be but as one Day with the Lord, 2 Pet. 3.8. And some suppose the Day of Judgment may last so long, seeing we are not told in Scripture, how long this last Day may last, this is a Secret unrevealed.

N. B. Note well; 2. Augustin Argueth, that this Day of Reckoning must be Mana∣ged Vocaliter, (and not Mentaliter, as Aquinas affirmeth) Et per locutionem, (as he Phra∣seth

it) that is by way of an Audible Discourse, and that Father doth prove it to be probable, by urging that Famous Instance, which Christ himself uttered as a Speci∣men of the Management of the Day of Judgment, both for Matter, Manner, &c. Mat. 25.31. to the end of ver. 46. Where the Lord Judge Denounceth the Final Doom, both upon the Sheep at his Right Hand, and upon the Goats at his Left' and all by way of Dialogue, &c. [ye saw me naked, &c.] Now 'tis farther Alledged, that seeing the Father Judgeth no Man, but hath committed all Judgment to the Son, John 5.22. And that the Son will Judge the World, as he is Man in Humane Na∣ture, and that none of all the Posterity of Adam, shall be excused for their Absence from this General Assizes, none shall be allowed to appear by a proxy, but every In∣dividual Man, Woman, and Child, (Poor or Rich, Jew or Gentile) shall be compel∣led to appear personally before this Judge's Tribunal, 2 Cor. 5.10. And there have a fair and full Tryal, either for Weal or Woe: Now upon this Supposition, the Day of Judgment may take up a much longer time than most do imagin; for it Requires as much time to speak a Mans Life, as to read it, &c. we may well believe, that this General Just Judge, will not suddenly shuffle up any Matters for Eternity in that Day: Upon these Considerations, that Holy Man of God, Mr. Shepheard (in his Sincere Convert, page 37.) saith, that this Day of Christs Kingly Office in Judging the whole World, shall haply last longer than his private and less Glorious Administration, in Governing the World shall do, &c. this, (saith he) may be made evident, both by Scripture, and by Reason, &c.

N. B. Note well; 3. This is the time, (however long or short) wherein all Man∣kind, (both the good and the evil Servants) must, Reddere Rationem, give an exact Account of their Stewardship, whether they have wasted their Lords Goods, (either Pounds or Talents) or have improved them in Tradeing, Luke 16.1, 2. and 19, 15. &c. Mat. 25.19, &c. All Persons must appear before the Judgment Seat of Christ, to Reckon with the Judge about all things they have done in the Body, 2 Cor. 5.10. whether they have received the Graces or Gifts, of God in vain, 1 Cor. 15.10. Oh! Blessed is that Faithful and Wise Steward, who giveth a good account to his Lord at his coming, Luke 12.42.44. Now the particular account Men must then give, is Threefold. First, of their Thoughts, which are known to God, Hebr. 4.12, 13. in that day God will Judge the Secrets of Men by Jesus Christ, &c. Rom. 2.16. Then the Book of Conscience shall be opened, which is Index, Vindex, & Judex, 'Tis Gods Spye, and Mans Overseer, faithfully Recording every Vain, as well as Villainous thoughts, Rom. 2.14, 15. John 8.9. 1 Cor. 10.29. Hebr. 10.2. Tho' sinfull Thoughts be free as to Men, yet are they not free to Conscience, (which is better Sore, than Seared) much less can they be free to an All knowing God, John 21.17. Acts 1.24. Secondly, They must Reckon with this Lord Judge for their words, Mat. 12.34, 35, 36, 37. If idle and wast words must be accounted for in the Day of Judgment, how much more for evil and wicked words: Cassiodore saith, that among ten Thousand Talents of Mens common Communications, there is scarce an Hundred pence, no, [non decem quidem obolos,] not so much as ten half penny's of Spiritual and Savoury Discourse: Alas! How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth, hereupon Wise Xenophon and Plato, did propose this profitable practice, that Mens Speeches and Discourse, might be written down in a Table Book, both at Meals of Meat, and at all Meetings, &c. that they might be brought to shame, when they Reviewed their many Extravagant Expressions: Thus the Psalmists Heart was greatly grieved, when he Reflected upon what he had spoke amiss, but a little before, Ps. 73.13, 21, 22. Therefore did he pray, [Set a Watch O Lord, before my Mouth, keep the Door of my Lips,] Ps. 141.3. well knowing what an unruly Member the Tongue is, which no Man can Tame, Jam. 3.2, 3, 4, 5, 6, 7, 8. where the Tongue is called not a City of Evil, or a Country of sin, but a whole World of Iniquity, hereupon we ought to put our untameable Tongues into the Hands of God, (as David did) who alone is able to tame them, the Difficulty of which Work we are taught by the God of Nature, who hath given the Tongue its place and Situation, betwixt the Head and the Heart, that it might take Counsel from them both, before it utter any words, &c. and the God of Nature hath fenced the unruly Tongue with∣in bounds by a double Wall, the one of flesh, to wit, the Lips, and the other of Bones, to wit, the Teeth, that it may be kept the better within Compass, from all Extrava∣gant Speeches, &c. For this very cause of the Tongues unruly Nature, God hath or∣dered not only that Children shall not be able to speak, untill they grow up to some wit and understanding, whereby they may the better order their Speeches with their Tongues, but also that all they, who are born Deaf, must be Dumb likewise, because they being Deaf, cannot hear Instruction, for Teaching them the Right use and Go∣vernment

of the Tongue: Even a fool, when he holds his peace, is accounted wise, &c. Prov. 17, 28.

Thirdly, Then an Account must be rendered, as for all their Thoughts, and for all their Words, so for all their Works; Namely, for all such Works, wherein there hath been any Omission of Good, and wherein likewise, there hath been any Commission of Evil: It may be Succinctly Reduced into those distinct parts; the Reckoning hath a double Relation, both unto good, and unto evil: First, unto the first of Good, which is thus Expressed. Either, 1. De bonis Omissis, of good that is waved, or De bonis De∣missis, of good that is wasted: Or 2. De malis Commissis, of Evil that is committed, or De Malis permissis, of Evil that is permitted, when it is in the power of our Hands to prevent the Perpetration of it, hereby we make our selves partakers of other Mens Sins, 1 Tim. 5.22. N. B. Note well; Participans, Nutans, non obstans, non Mani∣festans, &c. Which the Grave and Godly Mr. Greenham Interprets thus, saying, we become Accessories to other Men, (who are the principal Actors of them) either by commanding, or by commending, or by consenting, or by counselling, or by counte∣nancing, or by communicating, or by concealing, if we be not Admonishing, nor Mourning, nor Praying for the Offenders, &c.

And [Accessorium Sequitur principale,] saith the Maxim in Divinity, he that is but Accessory to other Mens sins, is likewise Involved in the Guilt of the principal sinner, and so he may partake of the Plagues thereof, Revel. 18.4. 1. Sam. 3.13. Rom. 1.32. see much more upon this point, Dr. Ames Cases of Conscience, pag. 299, &c.

Enquiry the First, how shall the Servants have Rewards Rendred to them?

Answer, This Lord-Judge will then Render to every Man according to his Works, Rom. 2.6. to Well-doers, Eternal Life, ver. 7, 10. But to Evil-doers, Eternal Death, ver. 8, 9. And this Judgment of Christ, shall be according to Truth, ver. 2. For the Right understanding of this Scripture, take these three Cautions.

Caution the 1. This must not be meant of Children, who dye while young, and live not to work good or evil, &c. Some of which are Saved by the Eternal purpose of Electing-love, and by the Grace of the Covenant of Grace, which saith, [I will be thy God, and the God of thy Seed,] Gen. 17.7. Deut. 30.6. Isa. 61.9, & 65.23. Rom. 4.16. & 9.8, &c. Whereas other Children are (out of the unaccountable Wisdom of God) passed by and left of God, as Children of Wrath in the fallen Nature, &c. Oh! The Depth, &c. Rom. 11.33, 34, 35. That the Election obtains, and the rest do not, ver. 2.5, 7, 8.

The 2. Caution is; This [Rewarding every one according to their Works,] must not be meant of such as are called at the Eleventh Hour of the Day, Matth. 20.6, 9. as was the Penitent Thief, Luke 23. ver. 40, 41, 42, 43. He had lived wickedly all his Life, yet now at the point of Death, he was Converted by hearing Christs pretious Prayers, and by seeing his profound patience, &c. Then he brake out into that brave Confession, (worthy to be writ in Letters of Gold) his Real Repentance Received from his Gracious Redeemer, a full Remission of all his former sins; Ingressa pietas priorem Impietatem Depulit, saith the Father; his now begun Piety drove away all his former Impiety, that little time he lived after his Conversion, he spent it in expres∣sing his Faith by his Works, and so he is said to live very much, in a very little space, had he lived longer, he would have done no less, but have lived better, &c. his Peni∣tent Prayer, which he made upon his Cross, was as Jacobs Ladder, whereon An∣gels Descended, to fetch up his Soul into Paradise: his Judge Jesus, Judged him by the State he Dyed in, and not by the State he had formerly lived in, &c.

The 3. Caution is; That Expression, Rom. 2.6. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Juxta, non propter, according, and not for their Deeds, and so 'tis said, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To give every Man according as his Work shall be, Revel. 22.12. Both which Scriptures, do signifie the Quality, Quantity, or Measure, rather than the Merit of Works, which is but a Popish Delusion upon these Accounts, in short 1. There is no proportion betwixt Mans Work, and Gods Wages, 2. What we Merit by, must be our own, but our good Works are from God, Isa. 26.12. Not from our selves, so cannot Me∣rit at Gods Hands. 3. Our good works are but a due Debt to our Maker, so cannot Merit any thing, 4. when we have done our best works, we are still but unprofitable Ser∣vants, Luke 17.10.5, Good works are the, [Via non causa Regnandi,] saith Bernard, they are the way, (in Christ, John 14.6.) to walk in unto glory, not the procuring cause of Glory, &c.

The 2. Enquiry is; How will the Lord Reckon with, and Reward the Godly.

Answer, This is certain, that the Saints shall Rise first, 1 Thess. 4.16. when Christ appears, the Saints shall appear with him in Glory, Col. 3.4. and shall Reckon with their Lord, as they are the Blessed Sheep, Set upon the Right Hand of Christ, Mat. 25.33,

34, &c. From whence some Divines do say, that the Sins of the Saints, [it a Velantur per Grattam Domini ut non Revelentur in Judicio,] are so valled by the grace of Christs Righteousness, as not to be Revealed in the Day of Judgment, and their Reasons be these, 1. That Exemplification of the Judgment Day's process, Mat. 25.35, 36. The Judge mentions only their good Deeds, (not as a cause, but only as an Evidence of their Acceptance, &c.) which they in all Humility seem ignorant of, in Admiting Christs Candour and Kindness to them, &c. ver. 37, 38, 39 but there is not one word mentioned of any Evil Deeds, &c. 2. Our Lord expresly saith, [that Believers have Eternal Life, and shall not come into Condemnation,] John 5.24. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] shall not come into Judgment (as the word signifies) not as the Rabbi's fondly fancy, saying, [there be four sorts that shall not come into Judgment, 1. He that is extream poor, 2. He that hath a wicked Wife, 3. He that is so deep in Debt, as cannot possibly Extricate himself, and 4 He that is Tormented with the Torture of the Collick, as if all those had Hell here in this Life, &c.] These Jewish Fables are Recorded by De Dieu, &c. but the true Sense is, that Believers shall not come in∣to that Judgment, which endeth in Condemnation, for 'tis said, [There is no Con∣demnation to them that are in Christ, &c.] Rom. 8.1. where the Greek word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and signifies more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, 3. That Maxim in Divinity is alledged, [peecata non Redeunt Justificatis,] Sins return not to the Justified, for that Blessed Scapegoat, (the Redeeming Angel, Gen. 48.16.) carries away upon his Head all the sins of his Redeemed, into the Land of Forgetfullness, (as some Sense it,) Levit. 16.21. Christ so blotteth out the black lines of their many sins, with the red lines of his Meritorious Blood, that even the thickest Clouds of their Iniquities, shall be re∣membred no more, Isa. 23.25. and 24.22. and Hebr. 10, 16, 17. Moreover it is al∣ledged, 4. What Hezekiah affirmeth to Gods glory, [thou hast cast all my Sins behind thy back▪] Isa. 38.17. So as they shall never appear before thy face any more, 5. Da∣vid's. Assertion is urged, [God hath Removed our Sins so far from us, as far as the East is from the West, Ps. 103.13. which two contrary quarters can never meet together again, 6. The Prophet pleads Gods promise, [thou wilt cast all our Sins into the Depth of the Sea,] Mic. 7.18, 19. That is, so as they may never be Buoyed up again out of thy bottomless Bowels, &c. 7. 'Tis said likewise, that the Lord is too gracious to shame his Saints, by laying open their sins in the sight of a wicked World: God him∣self saith, [thou shalt not bear a grudge against the Children of thy People,] Levit. 19.18. ['tis the glory of Man to pass by Infirmities,] Prov. 19.11. How much more is it the glory of a gracious God to do so, &c. If Mans love can cover all sins, Prov. 10.12. much more can Gods love, &c. God multiplies Pardons, Isa. 55.7. even above 77. times, Matth: 18.22. And upon Real Repentance, our Sins are all so fully remitted by him, as if they had never been committed against him: N. B. Note well; The Lord will Judge his Saints at that time in such a manner, as to make them Admire and Adore him the more, as the King reckoned with that Servant, Mat. 18.24, &c. saying, [Thou owest me Ten Thousand Talents, for thy many breaking, of my Ten Commandments, but upon, thy Acknowledging the Debt and thy Insufficiency to solve it; but tendring satisfaction by thy All-sufficient surety, Hebr. 7.22. I freely Cancel out that Hand writing against thee, Col. 2.14. Though thou hast omitted many Du∣ties, and committed many sins, (naming the time and place of both) yet I have dyed for thee, thou shalt not dye] saith the Judge, &c.

N. B. N. Note well; A word of Caution is needful for the Conclusion of this point, seeing this Opinion seems to be over-soothing to the Saints, insomuch, that if so, they need not Tremble to sin against Christ, because they shall not be Judged for their sins, &c. I do from the Lord Admonish all Saints to live such Lives, as they may be approved to Christ, 2 Cor. 10.18. as well as to have their Character of being appro∣ved in Christ, Rom. 16.10. Let every one that Nameth the Name of Christ, depart from Iniquity, 2 Tim. 2.19. To have Holiness writ upon their Hearts and Lives, as Vessels of Honour, Zech. 14.20. That they may have the Lords Euge; well done, thou good and faithfull Servant, thou hast been Faithfull over a few things, (of my Gifts and Grace) I will make thee Ruler over many things in glory, enter thou into the Joy of thy Lord, Mat. 25.21, 23. and Luke 19.17, 19. Christs word must be the Rule of our Life, as it shall be the Judge after Death, John 12.48. All shall be Judged by the Gospel, 'tis Judgment according to Truth, Rom. 2.2, 5, 6, 16.

Enquiry the Third, Shall Rewards be equal in Heaven?

Answer, This question is canvased pro and con by Divines, both for it and against it. Such as are for the Negative, and for Inequality, do Argue both from Scripture

and from Reason; First from Scripture, as 1. Isa. 56.4, 5. I will give them within my Walls a Name, better than of Sons and Daughters, 2. Cant. 8.12. Thou (O Solomon) shall have a Thousand, and those that keep the Fruit thereof two Hundred, 3. Dan 12.3. They that be Wise, shall shine as the Brightness of the Firmament, and they that turn many to Righteousness, as the Stars for ever and ever, 4. Matth. 5.19. The same shall be least, or greatest in the Kingdom of Heaven, &c. 5. Mat. 13.8, 23. Some thirty, some sixty, and some an hundred Fold; and Mat. 10.41, 42. a Disciple's and a Prophet's Reward, 6. Matth. 19.28, 29. The twelve Apostles, shall sit upon twelve Thrones, when others are said only to Inherit Eternal Life: 7. Matth. 22.30. Luke 20.36. Saints shall then be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equal to Angels; now seeing there be De∣grees and Orders of Angels, Col. 1.16, &c. So there must be of Saints. 8. Matth. 18.4. Whoso humbleth himself as this Child, he shall be greatest in the Kingdom of Heaven. 9. John 14.2. In my Fathers House are many Mansions, which may be suppo∣sed to differ one from another in Glory, as is seen in this great City, higher and lower Houses, &c. 10. Rom. 2.6. and 2 Cor. 5.10. Every Man shall be Rewarded ac∣cording to his Works, that is, the greater Grace, the greater Glory. 11. 1 Cor. 15.41. There is one glory of the Sun, another of the Moon, and another of the Stars, so of the Saints, &c. 12. 2 Cor. 9.6. He that Sows sparingly, shall Reap sparingly; but he that Sows bountifully, shall Reap bountifully. 13. Revel. 14. ver. 2, 3, 4. The followers of the Lamb with chast Virgins Hearts, have a priviledge beyond others, &c. 14. Matth. 25.20, 23. and Luke 19.16, 18. Those two Parables do declare if not both differing Gifts, yet differing Gains, &c. Unto all those Scriptures, Those Reasons are secondly added, as 1. As there be Degrees of punishments in Hell, (for it shall be more tolerable for some, than for others, Matth. 11.21, 22, 23.24.) even so there may be Degrees of Joys in Heaven: 2. As there is inequality of grace, some weak and some strong, &c. So proportionably an Inequality of glory, 3. Some [do more, and suffer more] than others, as Martyrs, &c. therefore Wages are as Work hath been, 4. If equality, then no Distinction, this seems Confusion, which cannot be in Hea∣ven, 5. There be Degrees in glory, whereby God is known from Angels, and An∣gels from Saints, and the Man Christ Jesus from all; yea, Patriarchs, Prophets, and Apo∣stles, above all Saints, and 6. This is a Spiritual Spur in running to grow in grace, which is in Christ a purchasing, (as the Phrase is, 1 Tim. 3.13.) a greater Degree of glory, &c. But such as are for the Affirmative, to wit, for Equality of glory, as Hierome, Spanhemius, &c. do Answer all those Scriptures and Reasons aforesaid, too long here to insert. I Refer the Reader to those two Authors, upon Mat. 25.20, &c. as he that had much Manna, had no overplus, and he that gathered little, had no lack, Exod. 16.18. So here, &c. all Saints shall partake alike of the Substance of glory, not so (haply) of the degrees thereof; all enough, &c. N. B. Note well; 'tis Encouragement enough for us to know, that PINTS as well as QƲARTS, shall be filled full of glory.

Enquiry the Fourth, How shall the Judge reckon with, and Reward the wicked.

Answer, Mat. 25.24, 25, to 30. and Luke 19.20, &c. Shew us, 1. How God must bear the blame of Mans unfaithfulness, [I was afraid of thy Austerity, &c.] where∣as the good Servants gave all the glory to God, saying, Lord it was thy Pound, [not my Pains,] that gained ten Pounds, 2. How God puts no difference betwixt Nequam and Nequaquam, an Evil and an Idle Servant, this is not enough, that he spent not his Masters Talent, but hid it in Sudario, in that Handkerchief, wherewith he should have wiped of his Sweat, by labouring hard to improve it, &c. 3. How the useless, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) as well as Enemies shall be cast into Hell, Mat. 25.30. Luke 19.22, 27. The Judge will Judge them out of their own Months, &c. then shall they bewail their pain of loss, as well as of sense, crying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not for ever Lord, &c.

CHAP. XXIX.

CHrist did not back this Exhortation to work and watch with three Parables, for any Difficulty in understanding the Duty; but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming, the manner whereof is set down from, Mat. 25. ver. 31. to the end.

Now are we come down to the two last Days that our blessed Lord lived at Liberty

before his Apprehension. Oh! what an abundance of his business (as the Churches Prophet) had he dispatched the Day before, as appears in the foregoing Chapter, Christ had but a little time to be with Men, and behold how He bestirs himself! He saith, [Yet a little while I am with you, &c.] John 13.33. and again, John 14.19. N. B. Note well, Natural Motion is most Swift and Violent towards the end of it, and so is Spiritual, as it appeareth in Jacob's Swan-like Song, at his Farewel to the World, Gen. 49.1. to the end; Shewing, That the Wine of God's Spirit, is usually strongest and best at last in the Hearts of his People, and Spiritual Motions are quickest, when Na∣tural Motions are slowest, &c. How much more doth this appear in Dying Jesus? As the Sun of the Firmament doth shine most Amiably toward its Descent, so did this Sun of Righteousness, in doing so much blessed Work, in so short a time: It was as pleasant to Him, to seek Man's Salvation, as it is to the Devil, to seek Man's De∣struction; who therefore doth his utmost, because he knoweth his Time is but short, Rev. 12.12. His Malevolence is a Motive to his Diligence, and to make all the haste he can to outwork the Children of Light, in a quick dispatch of his Deeds of Dark∣ness. Let us now with Moses at the Bush, again Turn aside, to behold this great Won∣der, how our Lord improved every Inch of his Life, his two last Days, before his last Passover, &c. Matthew and all the other three Evangelists do in the next place, make a Transition from the Ministry of Christ's Doctrine, to the Mystery of his Passion. He had hitherto taught the Doctrine of Salvation, and done the Office of the Grand Doctor and Prophet of the Church: Now comes it to be declared, how He did the Office of the Church's High-Priest and Redeemer, Mat. 26.1. to 14, &c. Mark 14.1, to 10. &c. Luke 22.1, 2, &c. and after these John 13.1▪ to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover; This Sup∣per was at Simon the Leper's House, Mat. 26.6. and Mark 14.3. whom Christ had healed of his Leprosie, and therefore he entertains his healer in way of Thankfulness, as Lazarus and his Sisters had done four days before, John 12.1, 2. This same Simon was Lazarus's near Neighbour, thither comes Mary Magdalen (Lazarus's Sister) to Anoint Christ the third time; his Feet she anointed at her first Conversion, Luke 7.38. and again his feet, John 12.3. which was six days before the Passover, ver. 1. and in her own House, ver. 2. Now comes she to her Neighbour Simon's House, and Anoints Christ's Head and Body two days before the Passover. At the same Supper Christ rose up and washed his Disciples Feet, sat down again and gave Judas the Sop, who murmured again, that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil (that had stood at the Door only in discontent, &c. hitherto) entred into him, and fill'd his Heart (as Acts 5.3.) from corner to corner, Luke 22.3. & John 13.2, 27. N. B. Note well, Satan entred not into Judas's his Body (that he might Agitate and Act him as he used to do Demoniacks) but into his Mind, having been long beating at the Door of his Heart with wicked Suggestions of Discontent▪ Malice, Avarice, Theft and Sacriledge; Judas opened the door on his own accord and let the Devil in, &c. now he consented and covenanted with the Devil to betray his Lord: He first embra∣ced the Devils Advice suggested to him, John 13.2. but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples, and to him among them (if possibly the wretch would repent) at that very Supper, John 13.3. to 26. Then the Devil took full possession of him, ver. 27. He went immediately out, after the Sop, before Christ had ended his Sermon, ver. 30. N. B. Note well, Let them that depart before God's Worship be all done (as Judas did) take heed they meet not the Devil at the door: Judas starts up and travels (though it were Night) from Bethany two Miles to Jerusalem (They must needs go, yea run, whom the Devil drives, John 8.44. Mat. 8, 32.) and doth quickly that cursed work he had covenanted with the Devil to do: In covenanting with the Sanhedrim for his Masters betraying; &c. For he understood they had held a consu••t about killing Christ six days before the Passover, John 11.47, 53, 55, 57. & 12.1. and again two days before the Passover, Mat. 26.2, 3. Mark 14.1. & Luke 22.2; 3. Their cruelty being attended with craft, they were at a loss in their consult, how to compass their contrivance, and resolving it should not be acted at the Feast, for fear of a Tumult, Mat. 26.4, 5, &c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough (though at the feast) in the Absence of the People; Mat. 26.14, 15. This made them glad, Luke 22.4, 5. and then as he had covenanted with the Devil to do his drudgery, so they covenanted with him, that he should have of them Wages for his Work, even thirty pieces of Silvet, a goodly price it is call'd in detestation, Zech. 11.12, 13. being the known set

price for the basest of slaves, Exod. 21.32. no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the dea•••• of Christ, because he blasted their reputation, and made their Kingdom of Tradition to totter, &c. yet this covetous caitiff contracts for so small a sum to sell his Inesti∣mable Master, not only because Judas would make up his loss, in the rich Ointment (which yet he valued at a far higher rate than he had his Lord, as if it had been ten times better than he) with the first Money that was offered him, were it much or little to stop the gaping Mouth of his greedy Satanized Soul, but also, because the Ora•••••• Zech. 11.12, 13. must be accomplished, where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces (though Judas had valued the Oint∣ment at three hundred) This Scripture was fulfilled hereby, as 'tis expresly said, Mat. 27.9. So that we need not wonder why the Traytor ask'd no more, and why these Merchants offered no more, if we look higher at the Divine Decree, &c. However, Thus the one sold his Salvation, and the other bought their Damnation, from that time (of this woful bargain) Judas sought an opportunity to deliver up his Master to those Merchants, Mat. 26.16. when the Multitude was absent, so he did it in cold blood and upon mature deliberation, &c.

Now is our blessed Saviour sold by his own Treacherous Servant, who did not stand upon Terms with those Merchants, but takes their own Price they propo∣sed for their Prey, here began our Lord's Passion two days before the Passover; If to be sold (as Joseph his Type was) be but reckoned for a part of his Suffering. This cursed Chaffer and Bargain (without any Bartring) Judas made with the Sanhedrin•• (consisting of Civil as well as of Ecclesiastick Officers) while Jesus abode at Bethany, two Nights before the Passover Feast: In which Interspace of time Christ Preached that Sermon (which is contained in John 13. from ver. 31, to the end, and all the 14th chapter per totum) to his Disciples, while Judas was absent about his wretched work, which when he had accomplished, in compleating his Hellish Contract, and filling his covetous Purse with the Council's Bribe for his Masters Life, he returns again to his Master at Bethany, where this Frontless Traitor thrusts himself into his old place, and (as it were) wiping his Mouth, bore himself bold amongst his Fellow Disciples, as if he had never been hatching such a prodigious piece of Villany, and as if his All know∣ing Master had known nothing of his Unparallell'd Knavery: Yet before his Return, Christ had given to his Disciples divers Lessons, some of Admonition, some of In∣struction, and some of Comfort, in his Discourse to them, John 13, and 14. chapters, the last words whereof are, [Arise, let us go hence,] to wit, from Bethany to Jerusalem where he would keep his last Passover. Christ sends Peter and John before him to the City to prepare a Place and a Lamb, &c. for the Paschal Supper; and he follows after them with the rest of his Disciples and Judas in the Company: Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family, yet now his Lord knew he had provided, not a Supper, but Destruction for him, so Peter and John are employed in this Preparatory Work. They do according to their Lord's In∣structions, wherein he gave a Specimen both of his Omnisciency and Omnipotency. (1.) As at Distance he could see a Tankard, bearer in the City, know the House that was to entertain him, yea and Guest-chamber, Mind and Words of his Entertainer, which none could do, but the Omniscient God. And (2.) As he with his Nod only could direct the Tankard-bearer to the house appointed, and even bend the Mind of the Master of that House so willingly to grant his Requests, this also none could do but the Omnipotent God. N. B. Note well, This was a clear demonstration to his Dis∣ciples, That it was easie for him to quell all those Cut-throats, who came out with Swords to take him, he could have Nodded them to Destruction, Psal. 80.16. Had He not offered up himself voluntarily to God the Father for the Sins of the World. The Disciples therefore do all He commanded them with an Holy kind of blind Obe∣dience, which indeed was the obedience of Faith, Rom. 16.26. When all was ready, Christ came at the Evening and sat down with the Twelve at the Paschal-Supper, Mat. 26.20. Mark 14.17. & Luke 22.14, &c.

This was that Evening wherein it was necessary (saith Luke 22.7.) to kill the Pas∣sover, according to the Divine Prescription of Moses Law, which Prescript Christ strictly observed, otherwise they would have Impeached him as a Transgressor of the Law, which he came strictly to fulfil, Peter and John had upon that 14th day of Nisan or Abib (according to the Law, Exod. 12.6, 14. & 13.9, &c.) got the Lamb kill'd in the

Temple, and its blood sprinkled at the Altar, under the name of a Paschal for thirteen Persons, &c. This the Priests of the Temple would not have done for these two Dis∣ciples (saith Dr. Lightfoot) had it not been on the same day that they kept their Passover Feast, and though John 18.28. seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days, they solemnized that Feast (as well as of the Paschal Lamb offered the first day of the seven) Deut. 16.2. & Num. 28.16, 19. Lev. 23.5, 8, &c. Against the time that this Paschal Lamb was brought home by the two Disciples, Roasted, and all Provisions prepared in the Upper-room, for that last Meal of their Master, He comes in from Bethany, and sat down with the Twelve (as before) to Supper; Where, N. B. (1.) We read not that Christ any where, or at any time did eat any Flesh, but at the Paschal Supper. (2.) That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years. (3.) That this last Paschal-Supper with Desire He desired to Eat with his Disciples, Luke 22.15. (He earnestly longed after Redemption work, Luke 12.50.) that the Type of the old Passover might be Abolished, by bringing the Antitype of the new in its place, v. 16. which was Accomplished in the Lamb of God's dying the next Day, and which the Institution of the Lord's Supper the Night before did prefigure, and succeeded as the New Gospel-Passover, 1 Cor. 5.7, 8. (4.) That at this last Supper He gave a Second In∣timation of the Traitor (who was now also at the Table with him) as he had done be∣fore at Bethany, when the Devil entred into Judas, John 13.1, 2, 21, 22, 25 27. There he only gave a private signification of the Traitor (by a sign given) secretly to John, as by giving him a Sop, but here He points him out plainly and openly, Mat. 26.22, 25, &c. Mark 14.20. where it is Intimated, that when Christ had put all his Disciples upon a search before that Law-Sacrament, (as we ought to do before that of the Gospel, 1 Cor. 11.28.) by saying to them. [One of you Twelve shall betray me,] and their suspecting every Man Himself (as not knowing the Treachery of their own Hearts) their Master (to comfort them against their consternation at such an horrid act) gives them openly first this sign, [That he who was dipping his hand with him in the Dish was the Traitor.] This Judas was probably just then a doing with Jesus, when the Hands of all the other Disciples were withdrawn (for Mark's word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies Dipping in the present tense) and yet to make it still more plain when Judas took his Turn among the other Disciples, to ask, [Master is it I?] lest by his silence he should seem to confess the crime, Christ answers him (not as the other, but) [Thou hast said it,] that is, Thou art the Man that is guilty, not only of this desperate Impudence [both in thrusting thy self into my Company after thou hadst sold me, and in thrusting thy Hand into my Dish, when all thy Fellow Disciples (through sadness at the hearing hereof) withdrew their hands.] But also of the most execrable Villany that ever was perpetrated by the Sons of Men: Have I admitted thee to be my Fellow-Commoner, my Familiar Friend (as the Psalmist's Aggravation runs, Psal. 41.9, 10.) hast thou not served an honourable Master, who hath Imploy'd thee in honourable Work, and both hath given, and could have given honourable Wages? Yet now will dare to betray thy Innocent Master. Therefore Christ will no longer indulge his debauched Hypo∣crisie, who had a face to ask such a question of Him, whom he could not but know that he knew All things: Our Lord would bear with this Incorrigible and Incurable wretch no longer, he might happily hope that his kind Master, through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before, would conceal him still, but now he pulls off his Vizard, washes off his Var∣nish, and makes him to appear in his own colours (according to Chrysostom's phrase) a Covetous Caitiff, an Impudent Dog, and a Breathing Devil. All this is implied in Christ's Answer to his Question, [Thou hast said it,] that is, It is so as thou sayest, Thou hast told the Truth, Thou art the Man I mean. For thus the same sentence [Thou hast said,] Mat. 26.64. is Interpreted by Mark (who writes a Compendium of Matthew) in plain terms [I am,] Mark 14.62. The like phrase is used, Luke 22.70. in a way of granting and assenting, not leaving it doubtful. Besides, our Lord knew that both Judas, and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter, whereof they by their counterfeiting Questions dissembled themselves Ignorant. Therefore his answer was apposite and adapted to the Question, [Thou hast said it,] Thy own words have the Answer, much more thy Conscience. After all these Passages, Christ Eats the Passover according to the Mo∣saical Rites, and when that was finished, He ordained the Lords Supper, wherein he took the Bread to be his Body, hence forward (in the same sense that the Paschal Lamb

had been his Body hitherto) and the Cup to be the New Testament in his Blood, now un∣der the Gospel, as the Blood of Bullocks had been the Old Testament of his Blood, Exod. 24.8. Heb. 9.20, 22. and after the Administring of the Cup, He tells them again, that was the last which he must drink, for the Hand of him that betrayed him was at the Table, so that as Luke (who makes the Story full) shews that Judas was at the Table all the time both of the Passover and of the Sacrament: This indeed is a con∣troversial point among the Learned.

N. B. Note well; Suppose it true, There is just cause of Wonder, that such a wretch∣ed Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion, both in the Law and in the Gospel-Sacrament: However this is probable enough, that after his Master had so openly detected him, he sneaked away to do the Devils Work for the Devils Wages, that he had received from the High-Priest, &c. upon his compact with them: Now he goes to them to prepare their Cut-throats, assuring them, he could deliver his Master that very night to them with∣out any Tumult from the People, in a private place which he knew well, John 18.2. his Master resorting oft thither, Luke 22.39. but before Christ (himself) rose from his last Supper, there started up a contest among the Eleven remaining Disciples about pri∣ority (probably occasion'd by their Question about the Traitor) Luke 22. ver. 24, to 39. an unseasonable and a very unreasonable Quarrel, and so much the more in them, be∣cause immediately after the Sacrament, and before his Passion, which he had told them was at hand: Nor was this the first time wherein they had thus faulted, and had been reproved for it. Hereupon Christ closely rebukes them again, not only by pro∣posing before them his own example, but also by telling them, (1.) That in striving for Precedency they turned his Disciples into Gentiles, who stand upon their Birth and Priviledges, Luke 22.25, & Mat. 20.25. (2.) That they need not plead for priority, seeing He would equally honour them in his Kingdom, &c. Luke 22.29, 30. And (3.) That this was not a time of seeking Preferment one before another, but a time of sifting in the Devil's Sieve to make Chaff of them, and all that they could do now was lit∣tle enough to secure themselves, &c. Luke 22.31,32. Therefore had they other business in hand, than to look after, and be Ambitious of Precedency. When Christ had con∣jur'd down and calm'd this Devil of Ambition, he sat still in the Guest-chamber, and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15, and 16. chapters, concluding with that most Seraphick prayer for them, John 17. per totum, and when Christ had ended both his Sermon and Prayer, (Having first sung an Hymn, being the latter part of the great Hallelujah in Psal. 115, 116, 117, 118.) He went forth of the House and City, and passed over (the Town Ditch) Kidron to the Mount of Olives, and so to Gethsemane at the foot of that Hill into the Garden, where he pray∣ed again and had his Agony, for which end He went thither, not to hide himself from his Adversaries, but to wait for their coming thither, as soon as he had prepared himself by Prayer for his Death: He here Pray'd himself into an Agony (as we ought to do, Col. 4.12. Rom. 15.30. where the same word is used) wherein he began his passion (before his Apprehension) not only to expiate that first Sin, which was com∣mitted by the first Man, N. B. Note well; in the Garden of Eden, or Paradise, but also to sanctifie to us our Garden Reposes and Recreations: Now was the hour of the Power of Darkness, Luke 22.53. All the Devils in Hell (as it were) being let loose up∣on Him, as never was, nor will be upon any Man on Earth: Now it being about Mid∣night, The Disciples slept while he prayed, whom he had no sooner awaked the third time, but in comes Judas with his Assassinates at his heels to apprehend him: At their first Assault he lets out a little Beam of his Deity, wherewith he knocks down five hundred men, John 18.6. whom he met in the face, ver. 4. Then gave He up him∣self as a free-will offering to God, &c.

Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles. N.B. Note well; Though the World wondered at him for his Miracles, Luke 24.19, &c. yet despised him for his Sufferings, Isa. 53.2. which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles, Luke 24.21. notwithstanding, though Christ's Miracles were more Admirable, yet his Sufferings were more profitable; for we are saved by his Sufferings, Isa. 53.5. 1 Pet. 2.24. by his Agony in the Garden, by his Bleeding on the Cross, by his Dying for us, not by his Walking upon the Wa∣ters, nor by his casting out of Devils, nor by his cleansing of Lepers, &c. which Mira∣cles were chiefly profitable to the People of that Age wherein he lived, but his Suf∣ferings are profitable to all succeeding Ages to the end of the World, and are still suffi∣cient,

(without Miracles) to save our Souls, N.B. Note well; the Sufferings of Christ were Three fold, 1. He suffered from God both in his Agony in the Garden, (where he drank of the Cup of Gods Curse, that made his Soul exceeding sorrow∣full, Matth, 26.38. And turned his whole Body into Rivers of Blood, Luke 22.44.) and in his Desertions on the Cross, (when he was not only forsaken of his Fathers Fa∣vour, but also was Roasted as the true Paschal Lamb) in the fire of his Fathers Wrath, till he cryed out of Dryness, Matth. 27.46, 48. The sufferings of his Bo∣dy, were but the body of his sufferings: The Soul of his sufferings, were the suffer∣ings of his Soul: Then did the Sorrows of Hell surround him, Psal. 18.5. N. B. Note well; The pains of Hell he certainly suffered, non specie & loco, Sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 something Answerable thereunto, and altogether un∣speakable, hence the Greek Litany calls them unknown Sufferings, 2. He suffer'd from Devils, when Tempted forty days in the Wilderness, and on the Cross In the three Hours Darkness, Christ was assuredly set upon by all the powers of Dark∣ness, Assaulting him with their utmost Might and Malice: Christs third sort of Suf∣ferings were from Men, (yet Acting all by the Determinate Counsel of God) where∣of there be four parts, 1. Christ's Apprehension, 2. His Arraignment, 3. His Con∣demnation, and 4. His Execution. N. B. Note well; was there therefore ever any Sorrow, like to his Sorrows? Who had Gods Wrath laying load ugon his back, &c. And as if this had not been enough, all the Devils in Hell must at that Juncture, make Batteries against him, yea, and Men are Acting all these four forementioned Evils up∣on him also.

First, For his Apprehension, therein there be four Remarks, 1. The place where, 2. The time when, 3. His preparation for it, and 4. The means and manner of it. 1. The place where Christ was Apprehended, he made choice of a Garden, because, N. B. Note well; As the first Adam began his sinning in a Garden, so the Second Adam will begin his suffering in a Garden also, that where the Malady began, there the Remedy might begin accordingly: This Garden stood by Mount Oliver, and was a Solitary place, so became Christs Oratory, or usual place for his Prayer and Medita∣tion, (Happy is that Christian, whom Death apprehends in so doing.) He withdrew not himself out of the City into this Garden, to hide himself from the Jews, for Judas the Traitor knew the place, because oftentimes he Resorted thither, John 18.2. Luke 22.39. He betakes not himself to any obscure or unknown place, for escaping Death; but voluntarily resorts to his usual Oratory, where his Foes might easily find him, and in this Garden began his Passion, for the Expiation of the first sin that began in a Garden, this place is called Gethsemane, which signifies a Valley of Fatness, made so by his sweating drops of blood in it.

2. The time when he was Apprehended it was when his hour was come, the Jews had made many Violent Attempts upon Jesus, to Stone him, &c. (as above) but were always Disappointed, and the reason hereof is rendred often; because his hour was not yet come, but now it was come, Matth. 26.45. The Determined time of his Captivity and Death, which he calls his Adversaries hour, and the power of Dark∣ness, Luke 22.53. N. B. Note well; How Comfortable is it for a Christian to consider that though he be in Perils often (as Paul was) yet no Enemy can touch him, or take away life from him, till the very time appointed of God do come, my Times, (saith David) are in Gods Hands, Ps. 31.15. Not in my Enemies Hands, Angry Men, and inraged Devils cannot hurt us before that hour.

3. Christs preparation for his Apprehension, this he did by Prayer and Meditati∣on: As he voluntarily, so he holily Addresses himself to his suffering work: N. B. Note well; This should teach us due preparation for our Deaths, &c. If Christ, (who was strong, and who knew the time, when the place where, and the manner how he should dye) did so: How much more we, (who are weak, and know none of those Circumstances) ought to strengthen our Souls against our time of Death: Seeing Christ, (who was without sin, and had the Spirit without Measure) thus prepared himself by Sweating in Prayer, &c. Oh! How earnestly should we pray in prepa∣ring for Tryals, and the dangers of Imminent Death, since we are laden with sin, having little of the Spirit; therefore stand we in need of a Thousand Preparations more than he did.

4. The Means and manner of Christs Apprehension, how it was, both which have respect to Judas, the Jews and the Gentiles, who came all in a Company to Attack Christ, Matth. 26.47. Luke 22.47. John 18.3. and Mar. 14.43. Some of this great Multitude were Gentiles, the Soldiers of Pilate; others were Jews, the Servants of

the High Priests, Scribes and Pharisees, and some of themselves mixed among them, for the better managing of the Attackment, Luke 22.22. and Judas the Ringleader of this Rabble, N. B. Note well; where note, though these Heterogeneous pieces did notoriously hate each other, yet the Devil made them to patch together Ho∣mogeneously, in conspireing against Christ, as he did Herod and Pilate, Luke 23.12. The Dogs that are at Discord among themselves, (and possibly fighting one with ano∣nother) can easily agree to pursue the Hare that passeth by, N. B. Note well; All sorts of wicked Men have the like Enmity to Christ and Christianity, which is flatly opposit to their corrupt Dispositions, (however contrarily carry'd out one to another) as light is to darkness, &c. more particularly, 1. Judas was the principal means of Apprehending Christ, though he was one of the twelve Apostles, (the Highest Of∣fice in Ecclesiastick callings) whom Christ had Nourished in his own Bosom, fed at his own Table, made him his Treasurer and Steward of his Houshold, and so was of some Account in his Masters Family; notwithstanding all this, he did more mischief to his Master, than did Pilate and his Soldiers, or the High-Priest and his Servants, for he brought them to the place where they might take him; and the manner of his betraying him there, was by a Kiss, as the Token, whereby the Sol∣diers and Servants, (who knew him not, especially in the Night) might not be mi∣staken: This Traitor presented his most pestilent Poison in this Golden Dish of a pretended Kiss, while he intended to Kill, consigning his Treachery under so sweet a Symbol of Love and Peace: No wonder then, that Christ had called him a Devil, John 6.70. Whose Insatiable desire of Worldly Wealth, (being nourished in his wicked Heart) made him Degenerate into an Apostate, a Traitor, and an Incarnate Devil, hence Christ complains more of him, than of his other Enemies, N. B. Note well; Corruptio optimi est pessima, sweetest Wine maketh the sowrest Vinegar: That Salt which loseth its Savour, is good for nothing, but for the Devils Drudgery: Such as have been in high Places of the Church, seeming to sit near Christ; but loosing their little Tast of Religion, and that life of God they seemed to have, do become the most pestilent Persecutors of Christ and Truth: This wretched Hypocrite, could deal plainly and above Board with his cursed Comrades, in giving them a sign whereby they might truly and realy know him, while he gave his Lord a Dissem¦bling Kiss; and backsliding out of the good way, he becomes a Captain to those in an Evil way: N. B. Note well; But mark the Issue; when he had Sold his Master for thirty Pence, (which another would not have done for a Thousand Worlds, because the Ware he Sold, was the Riches and Glory of the World, &c.) and had thus Treacherously betrayed him into his Murtherers Hands, he had little Peace or Com∣fort of his Doings, for 1. Making Reflexion upon himself, he finds the Ware Sold, was the Richest Treasure for a little Trifle, but for fifteen Pence, (as some com∣pute it) the price of a Slave, N. B. Note well; There be many Judas's, that though they sell not Christ to the Priests, (as he did) yet sell their Souls to the Devil for trifling things, and Heaven and Happiness, for a little Profit or Pleasure, yea, Peace with God, for Peace with the World, &c. 2. He found his Injustice and Injurious∣ness to Christ, not only as a Servant, in Sordidly Selling his kind Master, but also as a Man selling something that was not his own, and whereof he had no Right of Sale, but the Power of Disposeal belonged to another, that is, to the Father and to himself, who said, I have power to lay down my Life, and I have power to take it up a∣gain, John 10.18. Judas Usurped Jesus's right, 3. Beside, Spiritual things are not to be sold at all much less for Carnal; for they are of Inestimable Value, which nothing in the World can Countervail: Therefore the Souls of Men are not Saleable things, Matth. 16.25, 26. Unless it be with the Whore of Babylon, (Roma omnia venalia) Revel. 18.12, 13. Nor is the loving kindness of God, Psal. 63.3. Nor the Holy Ghost, Acts 8.18, 19. Simons Mony must perish with him, ver. 20. much less Christ, who is the Father and Fountain of all Spiritual things, Col. 2.3. Phil. 3.7, 8.4. But that Dart which stuck in the sides of his Conscience, was his Betraying his loving Lord with a Kiss, under Colour of Friendship: Just so his sin had betrayed his Soul into the Hands of Satan, with a sign of Love; the Tempter is a Parasite, till we have sinned, but a Tyrant after the Act: Now the Wages of wickedness began to burn in his purse, but worse in his Conscience, Matth. 27.3, 4, 5. Up he vomits all, confes∣sing, his sin openly in the Temple, which he had committed covertly in the Garden, the Priests (he confessed to) proved Miserable Comforters, dealing with him, as the Devil doth with his Witches; brings them into the Bryars, and then lurches them, hence went he and Hanged himself, &c. as a warning, 1. To those that Kiss Christ

at Church yet betray him in their Trades, &c. 2. That carry cunningly in catching all they can and sinning closely, all will be out, when the Book is opened, Revel. 20.12. Whereof Judas Read but two Lines, 3. That confess to a Priest, and not to God, may meet Judas hanging himself, 2. Judas having (as before) pointed out Jesus to the Jews, &c. that came to Apprehend him, yet could they not come to their purpose, without a preceding Parley; though there came a Company of Souldiers, (who be∣ing Romans, wanted no Courage) and a Multitude of Servants, (who being Jews, wanted no Malice) yea, and some of their Masters too, to prompt them on, (for such were they that Christ spoke to [this is your Hour, and the power of Darkness;] Luke 22.52, 53.) yet none of these Men of Might and Malice, could with all their Arms) lay an Arm to Attack this Unarmed Man, till he (who was Lord of his own Life) gave them leave, N. B. Note well; This cursed Crew came indeed out against Christ, as against a Thief, (who Stole nothing from Mankind, but Death and Damnati∣on) both Secretly, and in the Night, with a great clutter of People; with a grievous clashing of Weapons, (so that they awaked a young Man out of his Sleep, &c. Mar. 14.51, 52.) and with so many Lanters and Torches, as if they would turn the Night's Darkness, into Day-light, the better to Discern Christ by Face: This they did to make the World believe, that he whom they came to catch, was the veryest Varlot in the World, and one fled from Justice, &c. whereas, had their Cause and their Conscience been good, they might have taken a fitter time. and given Christ a fairer Carriage, &c. Though the Adversaries had all these Advantages, yet cannot one Man lay hold upon Christ, (who was under all Disadvantages) till himself pleased. For the Order of the History lies thus, N. B. Note well; Judas came up first, and Kis∣sed Christ with his killing Kiss, bidding his Fellow-Villains lay hold on him whom he had Kissed, they thereupon draw up near him. Jesus stepped forward, to meet his Mur∣derers in the very face; hereat they standing, (as it were) stupifyed, Christ Asketh them, [whom seek ye,] as Christ had immediately before this, thought good to sting Judas's Conscience, by that cutting question, [Friend wherefore art thou come? Dost thou betray the Son of Man with a Kiss,] Luke 22.48. Though Christ knew well enough why he came, yet to convince his Conscience of his putid Hypocrisie, (painted over with crying, Rabbi, Rabbi, Mar. 14.45. and pretending a pitty of his Masters Misery) by asking him, [comest thou as a friend, or as a foe?] If as a friend, what mean those Swords? If as a foe, what means this Kiss? Some suppose Judas designed to carry his Treachery on so cunningly, as if his hand had not been at all in this Conspi∣racy, therefore Kissed he Christ as a Friend, and would have been so reckoned still; but haeret lateri Lethalis Arundo, those cutting questions of Christ, stuck fast in his Conscience, like Darts, &c. At least when he saw Christ Condemned, (hoping likely, that Christ would deliver himself by a Miracle, as he had done at other times) Matth. 27.3, 4, 5, &c.

So likewise this knocking question Christ asked this Armed Multitude, [whom seek ye, &c.] John 18.4. No sooner had he said, [I am he,] but that word knocked them all down to the ground, in a Retrograde Motion, ver. 6. Here our Lord let out a little Beam of the Majesty of his Deity. so that 500. Armed Men are made to fall down to the cold Earth, and neither their Staves could Support them, nor their Swords could be their Safe∣guard, N. B. Note well; and 'tis probable Judas fell with the rest, ver. 5. Oh! The power of Christs word, that Raised: Dead Lazarus to life again, and that will Raise all the Dead in the World, at the last Day, John 5.25. If Christs word was of such Efficacy here, when himself was going to be Judged: How much more Efficacious will it be, when he comes to Judge the World. His thus confounding those Aggressors and Transgressors with a word, was a plain Demonstration, that none could take away his life from him, untill he laid it down of himself: Now while they lay groveling upon the ground, and our Lord had his Adversaries under his Feet, he only Indented with them, for the peaceable Dismission of his Dis∣ciples, and having a full discharge for them, he yielded up himself to them: Here∣upon up they got again, and desperately proceed in their Divelish Design, being no∣thing daunted with their late Disaster. This leads to the manner how these Assasines Apprehended him, as Judas had Betrayed him to them by a Kiss, so those Jews, &c now 1. Laid hands on him, 2. Bound him, and 3. Led him away to the City: 1. These wretched Miscreants, laid their wicked hands upon Holy Jesus: Oh! The pro∣digious Callosity and Obduration of these Villains Hearts, that dare do so to our Re∣deemer, after they had felt the power of his Deity, which had just then so confound∣ingly struck them backward, and made them stagger like Drunkards, till they fall flat all along on the Earth. N. B. Note well; Christ did oftentimes put forth a Beam of his Deity, as 1. At his Birth in the Eastern Stars, that proclaimed it to the Wise-Men, and in the Quire of Angels, that Sang him into the World, 2. At 40 Days

old, when he was presented in the Temple, as a Son of Man, yet praised there by some, as the Son of God, Luke 2.26, 30, &c. 3. At his flight into Egypt, where all the Idols thereof did fall down, (as History saith) at his presence: 4. At his Dis∣pute with the Doctors, whom at twelve years Old he Astonished, &c. Luke 2.47. 5, At his Baptism in the Bath-kol, or Daughter of a Voice, as the word signifies, to wit, the Voice from Heaven, and the descending of the Dove, Matth. 3.16, 17. 6, In the Wilderness, where he had Angels to Minister Comforts as well as De∣vils to buffet him with Temprations. Matth. 4. 7. At his Transfiguration, which strengthened him against all Affronts: Mat. 18.7. At his Agony, where he had his comfort∣ing Angel, Luke 22 43. Wipeing off that Sweat, which was the Doom upon Adams fall in the Garden, [In the Sweat of thy Brows, &c.] when all the powers of Hell were let loose against him, as never was upon any person upon Earth, since the first pitching of that Field-Battel betwixt the Seed of the Serpent, and the Seed of the Woman, Gen. 3.15. And now, 9. At his Apprehension, strikeing down his Ap∣prehenders, and confounding them with a word of his Mouth, [I am he,] they call'd him Jesus of Nazareth, by way of Reproach, he owns this Reproachful Name, and wears it as his Crown even upon his Cross; and should not we do so likewise? N.B. Note well; This his casting of his Assaulters into a Consternation, did declare how the wicked should not stand in the Judgment Day, Psal. 1.7. And how Christ will smite the Earth with the the Rod of his Mouth, and with the Breath of his Lips, he shall Slay the Wicked, Isa. 11.4. Notwithstanding, after our Lord had thus daunted his Adversaries with this Beam of his Deity, (let out to their Terrour and Confusion) he was pleased to draw it is again, and let it ly obscured, whereby he permitted those Villains, not only to re∣cover their strength, but also to proceed in their Villany: So they laid Hands on Je∣sus, by his own consent, and as Ireneus phraseth it, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] while his Dei∣ty rested, and refused to put forth it self, N. B. Note well; while he had been in his Agony and Horrible Anguish of Soul in the Garden, he desired the Removal of the Cup, which was an Act, purae Humanitatis, but then he prayed himself into a Submission of his will, into the Will of God, which was an Act, purae Sanctitatis, as it is, when a Man hath a gangered Member to be cut off, pure nature makes Re∣luctancy against it, but right Reason yields to the necessity of it: These wretches, (being full of the Devil) take Jesus, and he (being full of God) submitted to be taken: No sooner was this done, but Peter, (to perform some part of his promised Courage) asks leave of his Lord to draw his Sword, (which possibly he had, for slaying the Paschal Lamb, or for defence against wild Beasts in those Desarts, &c.) but out of his preposterous Zeal, (not staying till he had leave) cuts off Malchus's Ear, Peter probably saw this Man deal more rudely with his Master, than his Fel∣lows did; therefore that it might appear, he would be a Man of his word, would Rescue him out of his sawcy Hands; but Christ first Reproves this Rash Act in Peter, because 1. He did it without a Call and Warrant from God, 2. Christ could have Rescued himself by Legions of Angels, if he had pleased, and 3. It behoved, that that the Scriptures must be fulfilled, which foretold of his Sufferings. N. B. Note well; A wonderful work of Christs Deity it was surely also, that Peter was not here∣upon hewed into a hundred pieces by the surly Souldiers, as it was a work of Christs power to repulse his Adversaries, and knock them down into a prostrate posture, so it was to protect his Servant Peter, who by his inconsiderate Act, had inra∣ged those Cruel Cut-throats against him: N. B. Note well; Nor shall they only behold the Works of his Power only, but the Works of his Mercy also, not only in this Respect, that, whereas he had cast them down, yet he letteth them rise again, and whereas he did but throw them down to the Earth, he might have thrown them all into Hell; but also in Respect of Malchus, (who was the busyest and rudest Fellow, (likely) in Surprizing our Saviour, (and whose Name, as a sad Omen, signifies a King) whom Peter had, as it were, Ear-marked in his Inor∣dinate Fervency, but what the Disciple had Marred by his over-eager Zeal, the Ma∣ster mended again, by a Miracle of Mercy, Luke 22.51. Healing the Wound Mira∣culously, by a Touch of his Hand: Thus did the Lord try two ways, to convince them of their unparallel'd Iniquity, by letting them see both the Acts of his Power, and the Acts of his Mercy, N. B. Note well; but nothing would heal them of their hardness of Heart to be given up of God thereunto, is the greatest Judgment on this side Hell: Nothing can move, or do any good to an hard Heart as Pharaoh's, Ex. 8.15, &c. Neither Ministry, nor Misery, nor Miracle, nor Mercy can Mollifie it. 2. These Obdu∣rate sinners (notwithstanding all these Judgments and Mercies) do dare to proceed in their divelish design, and not only take Jesus Prisoner, but also bind him as a Male∣factor,

while his Deity withdrew it self; for he could as easily have delivered him∣self, as he did his Disciples, &c. But this Sacrifice must be both taken, and bound to the Horn•• of the Altar with Cords, Psalm 118.27. N. B. Note well; What a wonder it is they should bind him, who was thus willing to be taken, and who thus freely of∣fered himself to their violent hands, yet must he be ••inioned and Mannacled as a great Malefactor, [Manibu•• post tergum Retortis] with his hands bound behind his back, say some Antients; this they did by Judas's Advice, [Lead him away safely,] Mark. 14.44. because he had wont sometimes unseen to slip out of the Multitude. N.B. Note well; Oh how wonderful was that wretch's blindness to think that any Humane helps should be able to hold the Divine Power of Christ, whereof he had beheld so many undeniable proofs: However, as Christ told them, they came out against him as against a Thief, and recordingly they bound him as a Thief, and as one of the worst of Mortals; But could not he (who as a Friend, had so miraculously healed the wound of his Enemy at that juncture, and who was stronger than Sampson) have broken those bonds wherewith they did bind him, had he so pleased? But thus He would have it to be now upon a twofold respect, (1.) In respect of Men: And (2.) In respect of God. First as to Men, for Three Reasons.

The 1st is, Men did thus bind him, that they might the better secure him, who had slided out of their hands twice before, John 8.59. and 10.39. because his hour was then come, now when it was come, Judas bid them [hold him fast,] Mat. 26.48. although they had no reason to fear his escape, because now he came and offered him∣self, meeting his Murderers in the Teeth, and when he had beat them down to the ground under his feet, He might have escaped, and would not. Thus an Evil Con∣science fears without a cause, &c. N. B. Note well, Would to God we could hold him fast in a good sense, as they did him in an evil sense, Gen. 32.26, &c.

The 2d Reason is; To put the greater disgrace upon him: As he was numbred among Transgressors, Isa. 53.12. So had He this shame put upon him, as if He had been a most notorious Felon. N.B. Note well; If this Holy Jesus was content to suffer this for us, though He was God, and we but Men, yea unholy Men, murmur not to be Disgraced for Christ and his Gospel.

The 3d Reason is; To punish him and put him to more pain, because he pull'd down their Pharisaical and Traditional Kingdom: For this cause Paul, while a Pharisee and a Persecutor, punish'd those that call'd on the name of the Lord, binding them and bringing them bound to Jerusalem, Acts 9.1, 2. & 22.4. & 26.11. this was a painful punishment for us.

But 2dly, As to God, He was bound for three causes, (1.) That his Bonds might sanctifie the bonds of his suffering Servants; So far as we suffer with Christ, our suf∣ferings are the sufferings of Christ, and a filling up the measure of them, Col. 1.24. Christ sits at one end of the Ballance, and Christians at the other. Did he suffer much for us, and not we a little for him, which are but chips of his Cross, for exercise of Grace, not for expiation of sin? (2.) To teach us, how we deserved to be bound with Chains of Darkness and Eternal Damnation, had not Christ put himself in our stead, to be both thus Bound and Wounded for our Transgressions, Isa. 53.5. Our Sins are laid on him.

The (3d) Cause why our Lord was bound (in Respect of God's Counsel) was not only that he might be bound in our room, who had deserved worse Bonds, but also that by His bonds we might be loosed: His binding was our loosing, as he became our Surety; He looseth us from the Bondage of Satan, Sin and Death. He looseth us (1.) From the Chain of Condemnation, Rom. 8.1. this is done at our Conversion, which is a knocking off that Chain, so it becomes very painful to many, &c. (2.) From the Chain of Corruption, delivering us from the hand of those Spiritual Enemies, that we may serve him without fear, Luke 1.72. this is that Body of Sin which made Paul cry out [Oh wretched Man. &c.] Rom. 7.24, &c. that bond of Iniquity, Acts 8.23. that chains up Sinners so fast, they cannot move or do any thing for God or Godliness, till this latter Chain be broke by Christ, we cannot be freed from the former Chain. N. B. Note well, Was Christ bound for us; our Vows and Covenants must bind us to him, Ezek. 4.8.

The (3d) Particular is; As they took him and bound him, so they led him away bound, as a Sheep to the Slaughter, and as a dumb Lamb, &c. Isa. 53.7. and this they did with so much rudeness, as (that some say) they doused him in the Waters as they led him through the Brook Kidron. However their Rage and Fury was so great in lead∣ing him away, that the Evangelists themselves give two clear intimations thereof. The first is that in Mark 14.51, 52, &c. Their furious outrage awakened an honest young man out of his Sleep, in the Dead time of the Night, who loved Christ so

well, that he followed him in his Shirt, when it was so cold a Night, that Pet••r was forced to the fire to warm him. N. B. Note well; I am afraid we have few such good Young Men now, as will follow Christ in their Shirts, especially a persecuted Christ, when all the Disciples (those great Preachers) were fled from him. Few will leave their warm Beds, their wearing Cloaths, their All, as be did, save only his Shirt, whereas any small matter will keep many of us from following of Christ, who 〈◊〉〈◊〉 ••••s∣fured greater matters for us. Now such was the fury of those Souldiers, that, p••••••••••∣ing him to be a favourer of Christ, they presently laid hold on him (which ••e••s their design was to lay hold on all Christ's Disciples, &c. N. B. Note Well▪ And thus the World still deals with friends to Religion) but the Young Man left his Shirt in their hands (as Joseph did his Coat in his Mistress's hand) and fled away naked; having no call to stay, and supposing himself not to have sufficient strength to suffer, and ra∣ther than betray Christ by staying, he loses his All, and wisely ran away.

The Second Intimation (expressed by the Evangelists) of their Fury and Fierceness is, their tossing Christ too and fro, from place to place, leading him up and down, first to Annas and then to Cajaphas, John. 18.13, 24. and indeed the whole History of his Passion holds forth nothing but outragious violence towards him (the Devil, their Rider, Whipping and Spurring them endways) hurrying him first to one High-Priest, then to another, then to Pilate, then to Herod, and back-again to Pilate, amongst whom the Saviour of the World (whom Judas had sold to them for a tri••••e) was mocked, laughed at, scornfully treated, scoffingly questioned, buffetted, spitted on, and crowned with thorns, unjustly condemned him, compelled him to carry his Crost, till through its heaviness he had nigh fainted away, and though Pilate (that Heathen Judge) would have acquitted him, yet they cried out with the utmost outrage [Crucifie him, crucifie him,] chusing rather the release of Barabbas the notorious Murtherer, than of him: They hung him up between two Thieves, as if he had been the grandest Thief in the World, and they were not content to pierce his Hands and Feet with Nails, by fastening him to the Cross, but the hard hearted wretches (in their fierce and furious transports) gave him Vinegar mingled with Gall to drink, in his unexpressible thirst and torture; yea they upbraided him with scoffs, when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful dark∣ness, at the rending of the Temple's Vail, at the opening of the Graves, and coming forth of the Dead, &c. nor did their rage and malice expire at Christ's expiration, but even after he was dead, They pierced his side with a Spear, even to the Heart, Joh. 19.34. See also the other three Evangelists. But more particularly upon those distinct parts, His Attachment ended in his being Tumbled up and down, in order to his Arraign∣ment, and all his Tumblings were to purchase for us peaceable Habitations, and quiet resting places, &c. Isa. 32.18. and though this polluted land will not now afford this Mercy, Mic. 2.10. yet hath he promised to give his People a place of their own, where They shall remove no more, 2 Sam. 7.10. Christ became thus restless to procure our rest, yea rest Eternal as well as Temporal, Heb. 4.9. John 14.2. and was led about as a Prisoner guilty of the most capital crime, declining Justice, though he never had con∣ceal'd himself, but had (the very day before this) taught openly in their chiefest City, and in the Temple the most publick place, and so was ever ready to appear before the Rulers for clearing his Innocency to them, yet now without a legal summons, or any fair process (as every free Subject ought to have) they attack him in this shameful way, binds him and leads him about so disgracefully to take his Arraignment.

CHAP. XXX.

NOW follows Secondly, The Arraignment of Christ. the greatest Trial that ever was in the World, for herein not only the Judge of the World was Arraigned and Judged by an Unjust Tribunal of Wicked Men, but also the Great God did Con∣demn and Punish miserable Mankind in his own only beloved Son. And though he, to wit, God, proceeded justly, yet the judgment of these Evil Men was (in this case of the most Holy Jesus) most Abominably Unjust; for besides the bad Account that these Kill-Christs could give of this Night's Passover, (N. B. Note well; no sooner eaten, but their hands are in blood, and that of the Innocent Lamb of God) and be∣sides the horrible Affronts and Injuries aforementioned, they offered against the Lord and his Christ, yea and the unheard of offence they committed against God in the Fact

they were transacting; they did (ex abundanti) doubly transgress their own Canon-Law, namely, (1.) In Arraigning and Condemning a Person upon an Holy Day, for such a day was now come in: And (2.) In Acting all this Villany upon this person in the Night time, both which Actions are Diametrically opposite to their own Jewish Laws. N. B. Note well; Moreover more matchless Iniquity is still proposed to our prospect in their proceedings to Christ's Arraignment, for they first bring him to Annas; Joh. 18.13. But why? He was not the chief Magistrate, that was Gamaliel's place, no•• was he High-Priest, that was Caiphas's Office: Possibly they led him hither because Annas's House stood upon Mount Sion (as some say) in the Way to Caiphas the High-Priest's Pallace, but more probably it was to gratifie that old Satanical Sagan, who had doubtless an heavy hand in carrying on this cursed conspiracy against Christ, &c. Mat. 26.3, &c. to this Man therefore must Christ be first brought bound, to shew, that now they had him sure, whom he so much desired to be secured, and 'tis apparent, this old Fox would not go to bed (late though it were) till he had seen Christ brought bound before him, which undoubtedly he beheld as a most pleasant spectacle; and though he were neither Chief Magistrate, nor the High Priest properly, (so could not Arraign Christ before him) yet would he not be wanting to give his gravest Advice, how to Accomplish their Christ Killing Contrivance: But suppose Anna, to be the Prince of Sanhedrim (as some style him) and that he was a Fellow-Chief-Priest with his Son in Law Caiphas (for though the Law allowed but one High-Priest for Life, yet now the Roman Presidents (contrary to the Law of God) sold for Money this High-Priesthood yearly, to the covetous Priests, Ambitious of Honour, and more than one sometimes did purchase this Preferment.) Suppose therefore (as some say) that the Father in Law Annas was also High-Priest, with his Son in Law Caiphas, yet could not he alone Arraign Christ, because he wanted the Sanhedrim or seventy two Elders to sit with him, for that solemn Sessions was appointed to be held in Caiphas's Rooms (whether in his Lodgings in the Temple, or in his Pallace in the City, is not much Material) Thither thereupon Annas sends him bound to Caiphas, Joh. 18.24. but before his dismision hence, some do say that Malchus (who had a Royal Name, though but an Idumean Slave) being disgusted at the Answer Christ gave his Master Annas in their Parley, struck Christ with the Palm of his hand, a bad requital for healing this Slaves Ear, with the touch of his holy hand, John 18.22. thus was verified both the Proverb [Like Master, like Man,] and the Prophecy [I gave my Cheek to the smiters,] Isa. 50.6. and that [They shall smite the Judge of Israel upon the Cheek,] Mic. 5.1.

Now follows the formal Arraignment or Trial of Christ, first in the Ecclesiastick or Spiritual Court, and then in the Civil or Temporal. The former of these Courts took cognizance of false Doctrines, Heresie, Blasphemy, and such like crimes, and this Court question'd Christ as an Heretick, as afterward the other Court Indited him for a factious person, for Sedition, and Treason, &c. and indeed the Spiritual Court did but prepare for the Temporal, that Christ being condemned by the Priest's Con∣sistory, he might then be delivered over to the Secular Power to go through stitch with it, even to execution. In his Trial by Caiphas's Court, these circumstances are considerable.

1st, The persons before whom he was Tryed, were Caiphas the High-priest, and Annas (no doubt) would not be absent at such a desirable work, the whole Sanhedrim consisting of seventy two Priests, Scribes, Pharisees, &c. were now assembled in Caiphas's house, all waiting for that happy hour of spending their spleens upon the captive Christ now coming to them, that they might condemn him according to Caiphas's counsel, John 11.49, 50, 51. [that one Man should dye for the People,] God speaking this through him as through a Trunk, or as the Angel spake in Balaam's Ass, and ac∣cording to the resolve at their general consult, Mat. 26.3, 4. John 11.57. Mat. 2.4. N. B. Note well; Here was a General Council (which it seems may err) consisting of a company of Cursed Caitiffs, all concurring to kill Christ, here they erred in a most necessary and fundamental point, so that such as have the Title of being Rulers of the Church, may prove the most malignant Enemies to the Lord Jesus, and the De∣vil often either finds or makes those of greatest power in the Church, to be against Christ, as he had those Chief-Priests and Elders here, and 'tis remarkable also, that those Attackers of Christ could not kill him in a Tumult, but at a Judgment Seat; where his Innocency and their cruelty was clearly declared.

The 2d, Circumstance is, The Time when, Not only upon an Holy-day (which was against their Cannon Law, as above) but also it was done in the Night Time, a right Deed of Darkness in the Hour and by the Power of Darkness, Luke 22.53:

they had broke their sleep, been up and at their cursed Work at least most of the Night, and had got the Blessed Jesus condemned by their Spiritual Court about the Cock-crowing (at which Time Peter denied his Master) and before the Morning (for then they led him away, as condemn'd by them, to Pilate for his confirming their Con∣demnation of him) Mat. 27.1. N. B. Note well; Oh see how sedulous the Devil's Ser∣vants be, in bustling all the Night, bereaving themselves of their warm Beds and sweet Sleep, that no time might be lost in Satan's slavery, yea Annas himself (though an Old Man) can thus far deny himself in doing the Devil's Drudgery; for he is suppo∣sed to be the Man that promised the payment of the thirty pieces to Judas, and paid them to him, when he brought his Master to his House in the way to Caiphas; and that this crafty Fox and cruel Tyger (as the keenest of the Blood-hounds) carried his caught Prey along with him (being the first that was call'd upon) to the Consistory: yea and all the other Priests, &c. were Restless, but made haste (and as it is said of the old Jews) Their feet ran to shed Blood, Isa. 59.7. These Remarks hence arise.

1st, Such is the pravity of our fallen Nature, to be so quick, expeditious and vio∣lent in the practice of Mischievous Impieties, as the fire is to burn combustible Mat∣ters. This should serve for a caution for us to beware of all occasions and provoca∣tions to Wickedness, when the Wind of Satan's Temptations, and the Tide of our own Corruptions meet and join together, then Sin runs Rapidly in its strongest Tor∣rent.

The 2d Remark is; Those Christ-Killers could not (questionless) have been hired for any Money to come out of their warm Beds for doing any thing that was good; yet for condemning of Christ the whole spiteful (more than Spiritual) Council, yea and Multitudes of other Priests and People could sit up all Night, and that a cold Night too: Nor did this cursed corruption of Nature dye with this wretched Gene∣ration that Crucified Christ. For Alas, N. B. Note well, How many are yet Alive that can sit up whole Nights at Cards, Dice, Pastimes and Revellings, This is their Pleasure, Complacency, and their Hears are Ingaged in such Delights: But to sit up a little time for Holy Duties (Prayers, Godly Conference, &c.) This is tedious and painful work to them; and presently they fall asleep. Yea thus it is, not only with the Wicked, but with the Godly also. For Christ's own Disciples could hold out and not fall asleep in their fishing Imploy, yea toil all Night even when they could take nothing, Luke 5.5. yet when they were call'd to Pray with Christ in the Garden, then they fall asleep, even while Judas was awake, making his Market with the Priests, such cannot sleep, till they cause some to fall, Prov. 4.16.

The 3d Remark is; As some Trials in Courts of Judicature are over hastily carried on, and come to a determined issue; so others are protracted and spun out with long delays. This Trial of Christ was of the first sort, for this solemn Assembly was no∣toriously hurried on with a Precipitant Fury, and Preposterous Rashness, whereas they fall upon examining Christ about his Disciples and Doctrine, John 18.19. In∣deavouring thereby not to learn of him, but to insnare him out of his own Mouth (whereas Nemo tenetur prodere seipsum, no Man is bound to accuse himself, saith the Law, and the Oath ex Officio is damn'd by God and all Good Men) that he himself might help them in proving him an Heretick; but they omitted (all this time) such necessary circumstances as ought to have been practised, as the serious examination of Witnesses (that contradicted one another) and his contrary Answers, &c. but they being resolved to have his Blood (right or wrong) huddle up the Cause all on a sudden, He is taken, brought before the Judge, and condemned, and all this in one Night's Time. N. B. Note well; So on the contrary, the complaint of our Times, is of Di∣latory proceedings, and of slow dispatch of Law matters, so that many are undone before their Causes can come to a final determination, insomuch that one complaining once he could not come at such a piece of good Cloth, as would make him a lasting Suit, He was wittily Answered by his Friend, Oh Sir, go but into the Chancery, and there you may get a Suit that will last you your Life, &c. whereas God hath ordained that Justice should be so dispatched in Judicial proceedings with that speed and expe∣dition, as that men may be made better and not worse, and that the Common-Weal, Peace and Liberty may be maintained. There is a Golden mean betwixt two extremes (over hasty, or over dilatory) to be observed.

The Third Circumstance is the Manner how this cursed Court and Council proceeded against Christ, seeing the end of their Arraigning him, was directly designed to de∣stroy him, no Indifferent or Impartial manner of proceeding could be expected from them: Nothing could be look'd for but an universal Plotting (on all hands) for the

Blood of Jesus: N. B. Note well, This sprang from that old Enmity mentioned, Gen. 3.15. Which broke forth soon in Cain against Abel, so in Ishmael against Isaac, and in Esau against Jacob, and so down in those Jews against Jesus; and still it is Ingrafted in the Natures of the Wicked, to hate Christ and his Members, to this very Day. None are more Maligned, and laden with Nicknames, than professors of Christianity; and for no other fault, but (quâ tales) because they follow that which is good, Psal. 38.20. Though this Ecclesiastick Court had this bloody End and Intention, being re∣solved before hand to have Christ's Life; yet will they proceed against him in a Judici∣al manner, and in a Form of Justice under colour of Law, pretending to Act. Im∣partially in this Process, though intending nothing less; for under this plausible pre∣tence, they Condemn the Innocent, proceeding upon these three points, 1. They Ex∣amine Christ, 2. They produce Witnesses against him, 3. They Adjure him to tell them who he was: Of these in order.

1. Whereas some Plaintiff should have stood up, (as the Accuser or Solicitor for Justice) but none appearing, the Judges themselves began to examine him of his Dis∣ciples and Doctrine, thinking thereby, that seeing they had no Just Crime to six up∣on him, before they had apprehended him, they might now pick out some seeming matter out of his Answer to their Interrogatories: At the least to have proved him a False Prophet, for contradicting Moses and the Prophets with his New Doctrine: But he who was the Wisdom of God, answers so Wisely, as quite cut off all occa∣sion of Advantage from his words; for as to his Disciples, he discovereth them not, though he might have said, one of them, (through your Means) hath betraid me, and fled, but because he could say no more good of them, he chuses rather to say nothing at all, N. B. Note well; would to God we could learn from him, to deal thus with our Followers, &c. But as to his Doctrine, he defends it by Appealing to his Common Auditors, who heard him Preach publickly in the Temple and Sy∣nagogues, John 18.19, 20, 21. N. B. Note well; Thus Truth is bold and barefaced; (He mattered not, if they asked his Adversaries) while Heresie, (whereof they sought to accuse him) hides it self, and loaths the Light, and hereby he kept the Bandogs off at staves end. N. B. Note well; This may teach us, that though we should be ready to give an account of the hope that is in us, 1 Pet. 3.15. Yet when called to it before catching and cavilling Adversaries, we need say nothing of our Doctrine in particular, but answer in general Terms, as our Lord did here, and as Paul did notably after, Acts 23.6. Least we intangle our selves thereby, and give any advan∣tage to the Adversary, for new Accusations out of our Answers, &c.

2. They Suborned false Witnesses against Christ, Matth. 26.59, 60, &c. When he was thus Convented, and Indited in this Spiritual Court, with all Injustice Imagina∣ble, yet so shameful in it self) is an unjust Process, that these Monsters of Malice, must pretend a Form of Justice, and produce their Witnesses, &c. and though they were notoriously guilty of Injustice, yet did they shun the seeming guilt thereof, by Rejecting their Witnesses, when they heard them disagree in their false Testimonies, and like the Babel-Builders, whose Language God confounded, those must be laid aside, and others are sought that were better Instructed. Those Remarks arise here, 1. They sought those Witnesses; not as if these Judges of the Court, had leisure to rise from off the Bench at that time to seek them, but the Priests had so prepared their matters, that something might be picked up out of the Mouth of their Witnesses, which might do the Job for Condemning Jesus: These mercenary Men would Swear what their Masters would impose upon them, being meerly moved by the Favour and Authority of their Imposers, 2. 'Tis not mentioned in Scripture, what those Knights of the Post Swore against this Innocent Lamb, probably, it was, that he destroyed the Law, had prophaned the Sabbath, pardoned Sin, forbid Fasting, was an Enemy to the Tradition of the Elders, &c. 3. This corrupt Court Suborned their Witnesses, as was done by them afterwards against the Protomartyr Stephen, Acts 6.11. Not only hireing them to Swear; but also putting words into their Mouths, (as well as Mo∣ney into their pockets) what they should say in their swearing work, they taught their Tongues to speak lyes, Jerem. 9.5. This they had learned from the old Manslayer, the first Lyar, and the Father of Lyes, John 8.44. Though the Devil did but Equi∣vocate to our first Parents, yet is he called a downright Lyar there, and no better than a Cozener. 2 Cor. 11.3. 4. Those Ecclesiasticks did lavish Gold out of their Baggs, in hireing not one Witness only but many; some at one time, and some at another, that by the Multitude of such kind of Cattel, they might seem under a fairer

gloss, to find out the Truth with much pains and care of Inquiry: 5. Yet whatever all those Suborn'd Wretches did Witness against Christ, out of his Oracles and Mi∣racles, is called a false Testimony, though they seemed to seek and say the Truth: Their Tongues were so divided by the over-ruling Hand of God, that one Swore black, another white, their Testimonies did trip up the Heels one of another, Mar. 14.56. And they confuted themselves with their own Contradictions, seeing that which is false, may contradict that which is false, (on the other hand) as well as that which is true: However they none of them Swore home to the Point, in the Judgment of the Court, to make Christ guilty of any capital Crime; insomuch, that the Suborners were ashamed of their own Suborned Creatures, and Christs Innocen∣cy appeared as bright as a Sum beam: 6. When the Adversaries best projects do fail, (as they oft have done heretofore, and will do so for the future) they are forced to shift their Sails, and take new Measures. N. B. Note well; Queen Elizabeth wrote in a Window at Woodstock, (while a Prisoner there) much alledged against me, no∣thing proved can be: Had this been a Court of Justice, indeed they would have punished those False Witnesses according to the Law of Moses, Deut. 19.16 19, &c. 7. When all their many false Witnesses were foundred, and confounded with their own Mutual Contradictions, so that the Sanhedrim could find no fault still to fix upon Innocent Jesus, out of any of their false Testimonies, at the last, (the Devil did help them at this dead lift) they found out (by their Divelish Agents) two Witnesses that must drive the Nail to the Head, by a specious Calumniating of Christ about destroying and repairing the Temple, which, (they knew) the People so much Adored, as none were allowed to speak against it; and for this suppo∣sed Crime, Stephen was stoned afterward. Acts 6.13, 14. and 7.58, 59. These two Witnesses, the other many disagreeing Witnesses being all Rejected) they hoped would better hang their matters together, agreeing in one story, and thereby seem to have some more Evidence of Truth: Hereupon, when the worst of Christs Ad∣versaries, could find no other fault in him, then were they forced to make that a fault, which indeed was none, to wit, [His foretelling of his own death and Resurrecti∣on,] which in Truth was the Evidence of his Deity, and the ground of our Com∣fort. These two, as well as all the other foregoing, are all equally styled by the Spi∣rit of God, to be false Witnesses also: N. B. Note well; for so are all such, as do not only feign against another, something he never spake, but also, that wrest the words spoken to a differing or contrary Sense, Psal. 56.5. Thus those two are Detect∣ed likewise of a double falshood, 1. They being examined, (probably) apart, (ac∣cording to the custom of Courts) their Testimonies, (as related by the two Evange∣lists) did notoriously disagree, for in Matth. 26.61. The one saith, [this Fellow said, I am able to destroy this Temple, and to Build it in three days,] but the other in Mar. 14.58. saith, [We heard him say, I will Destroy this Temple made with Hands, and within three Days I will Build another made without Hands.] These two Testimo∣nies did grosly differ each from other, the one was a posse, that he could or can do it. the other a velle, that he will or would do it: The former relates to Christs power, the latter to his Will or Act: Whereas no Man is Judged guilty in any Court, for having a power to do an Evil, without some over Act, in doing something tending towards it, then 2. Both their Testimonies Deposed, do most Sordidly deprave both the words and the sense of Christs saying: For 1. Their Depositions ran thus, [I can or I will Destroy,] whereas Christ said neither of these words: For he said, [ye Jews destroy, &c.] John 2.19.21. So that they both basely belyed him, who was Truth it self, John 14.6. 2. They Deposed, that he spake this [The Temple of God, or this Temple made with Hands,] both which were false; for he said, [Destroy this Temple] pointing at, not the Temple of Solomon (Repaired by Herod) but the Temple of his own Body, wherein the Godhead dwelt bodily, Col. 2.9. And where∣of both the Tabernacle and Temple (wherein God dwelt) were but Types and Fi∣gures.

The third Lye in the words, [I will Build another made without Hands,] this Christ said not, but [I will Raise it up,] to wit, from the Dead: Thus ill minded Men do, [Mutando vel Mutilando,] by chopping or changing, frequently deprave, and wrest to a wrong meaning, the most Innocent passages and practices of those that are good; for though Christ spake some such words, yet were they, (as we see) of a quite dif∣fering Tenure and Meaning) N. B. Note well; such false Witnesses against Christ, are the Romanists, who Interpret his words, [This is my Body] literally, as if the Sacramental Bread became by their Consecrating, (or rather conjuring) words, the

Real Body of Christ that was born of the Virgin Mary; whereas our Lord mean∣eth it Spiritually, as a sign of his Body, &c, Thus also the Arrians are false witnesses against Christ, in their wresting his words [My Father is greater than I,] to a wrong sense of Inequality, &c. Whereas he spake, there in Respect of his Humane Nature▪ Alas, there be many more false witnesses in the World, that do Violence to the Law, Zeph. 3.4. Straining Gods word to their own Sense, and squeezing out blood, and is not Milk, &c. who all dread not at all that Divine Threatning, [The false Witness shall not pass unpunished] Prov. 19.9. And tho' those here carryed the matter most craftily, yet Gods Spirit Saw their Subornations, and set this black Brand upon them, of being false witnesses like the other: Yea, they stand Stigmatized upon Record, to their Everlasting shame, for their want of Concord as well as Truth, Mar. 14.57, 59. be∣sides, how improbable it was, that Christ speaking of his living and breathing Tem∣ple, (not of that made of Stone) should say, [I will Destroy it,] as if it had been lawful for him, to lay violent hands upon himself; nor could his Speech of Raising up his own Body (noteing his Resurrection) be properly construed of Rearing or Building again the Temple of Stone: But suppose this sense in his saying, this could not amount to any Capital Crime worthy of Death; but only a Vain, Empty, and harm∣less Ostentation at the worst, for what harm had he done to their Temple, had he pulled it down, and built it up again far better than before in three days time, &c. Moreover, what if Christ had said as and all that they say he did? Could not he as easily have Reared the Temple, as Raised the Dead, Restored the Blind, Lame, Deaf, and Dumb, &c. which their own Eyes had beheld him do, only with his word, how then could they Rationally accuse him of Lyes and Impossibilities, seeing he might do this as well as the other by a Miracle, this was a less work than his making the World, John 1.3. Col. 1.10. Heb. 1.2, 3. But the truth is, he never said so, his sense and saying to them was [do your worst against me, destroy my Body, yet will I Raise it up the third Day] which words, those false witnessesmis-report, and basely Re∣present as above, &c.

The Third point of Christs Inditement in the Spiritual Court is, their adjureing him to tell them who he was: Hitherto the false witnesses; now comes in Caiphas, (the Judge of the Court) to play his part against Christ: He seeing our Saviour si∣lent at those rotten Reproaches upon him by the Suborn'd Witnesses, all unworthy of any Answer, this Inraged the High Priest, and his Rage Rouzeth him up out of his Throne, Transporteth him to put off the person of a Judge, and standeth out as a new Accuser: Now Demonstrating the Madness of his Mind (because no fault could yet be found in, or fixed on the Prisoner at the Bar) by the Mad Motion of his Body: He falls foul upon Christ for his silence, as if it gave consent to all alledged against him, as if the Allegations were unanswerable, and that the Conscience of Christ, (the Accused) was so convinced by the undeniable Testimonies of those Witnesses, the Accusers; that he had nothing to say for himself: Matth. 26.62. Thus this Diaboli∣cal Hypocrite Insults over this Innocent Lamb of God, not at all urging him to An∣swer for Asserting his Innocency; but this he doth, that Christ might be seen to be∣tray his own Crime by his silence, &c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement, and his Vehement urgency for an Answer, still he held his peace, ver. 63. Both to the Witnesses false Testimony, and to Caiphas's Furious Im∣portunity. As to the 1. Christ could have Answered, this Speech was Metaphorical, meaning not the Temple of Herod, but of his own Body, &c. but Tenue Mendacium pellucet, (saith Seneca.) some lyes are so thin, they may be seen through; others are so gross, they need no Refutation, which is done by their bare Relation, and to Pal∣pable Slanders (which plainly appears to have no consistency in themselves) silence is the most effectual Confutation: As to the 2. Christ is silent to Caiphas, (as well as to the Witnesses.) 1. Because he knew his Argument was not before a Just Judge, but before an Implacable Hypocrite, who had Suborned Witnesses against him, and who would admit of not Apology or Answer from, or for him, 2. He knew himself among Fools, so (according to Solomons Sentence) would not speak in their Ears, for they would despise the Wisdom of his words, Prov. 23.9. 3. He saw that his Desperate Enemies, (about him) were resolved to have his blood; and therefore held it more glorious to choak their Malice with silence, and to set them down by saying nothing: But above all, 4. Though he could have non-plus'd them, (as he did the Doctors at twelve years Old, and oft after) by his Answers, yet now standing in our stead, is content to be Condemned for our faults, tho' faultless in himself, this

being the time not of Defence, but of Silence and Suffering, that Gods grace might be accomplished, he as a Sheep before the Shearer, opened not his Mouth, Isa. 53.7. To teach us Wisdom and Patience, &c. Psal. 38.13, 14. Not Answer all Accusati∣ons, &c.

Now when Caiphas could have no Answer from Christ, either to the false Witnes∣ses, or to himself; he then Extorts one by Adjuring him, and such an one as might seem plausible and effectual for Condemning him, saying, [I Adjure thee by the living God, &c.] Matth 26.63. Caiphas's catching question was Twofold, 1. Art thou the Christ, or the Messiah? 2. Art thou the Son of God? If thou be silent, or tell not the truth, then God (by whom thou art Adjured) will punish thee, or however the Magistrate shall Condemn thee for thy contempt of Authority: Thus this abomina∣ble Hypocrite dare pollute and prophane that Tremendous Name of God, (so called, Deut. 28.58.) Calling it in as the Author, or (at least) the Abettor of his Notori∣ous Plots and Practises, yea, one would think, (as this story is Related, Mar. 14.61.) That Caiphas was some Conscientious Person, Asking, [art thou the [Baruch Hu,] or the Blessed one, or his Son:] using this Periphrasis, as if he had been afraid once to Name God: Yet presently after Adiures our Lord by the living God, to tell him who he was, whereas the Devil (himself) could have told him (Mar. 1.24. & 3.11.) an Answer to both his questions; but he asked this, not out of any desire to know the truth, but to insnare him by his words; for if he denyed it, then had he been a Deceiver of the People, that believed him to be so; and if he made a free and bold Confession, as he plainly did, (Mar. 14.62.) of the Truth, then they resolved to Condemn him as a Blasphemer, (as they presumptuously did, ver. 64.) for ma∣king himself the Son of God; at which this wicked wretch rent his Clothes, (which an High Priest ought not (by the Law) to have done upon any Reason, Levit. 10.6. & 21.10.) as if his very Heart had been rent with Grief, at so sad an Hearing of such a Sacred Truth: Though Christ told the Council, he was now in his State of Abasement; the Son of God was hid in the Carpenters Son, whom they Arraign, and would shortly Crucifie, but they shall see him in a State of Advancement, com∣ing in the Clouds of Heaven, as in a Chariot of State; and then would he Judge those that were now his Judges: Besides this, he had given all Men the most undenia∣ble Demonstrations of his Deity in his many Miracles, the like whereof were ne∣ver wrought by any mere Mortal Man, &c. John 9.32, &c.

This brings in the third part of Christs Sufferings from wicked Men, to wit, his Condemnation, which was first done in this Ecclesiastical Court, upon the Ingenuous Confession of our Lord, before his Implacable Enemies, (when the glory of God was deeply concerned) that he might leave them without all Excuses, teaching us not to deny him before Men, when Gods Glory lies at Stake, &c. And likewise to comfort us against our Sufferings; for as Christ comforted himself now with his Fu∣ture Glory; so we, if we suffer with him, shall also Reign with him, 2 Tim. 2.11, 12. Matth. 19.28.

The Sentence of Condemnation was first Denounced against Christ, in the Spi∣ritual Court by Caiphas, who openly declared his good Confession, (so called, 1 Tim. 6.13.) to be Blasphemy, and then demands the Concurrence of the whole Council, who, like a company of Servile Souls, durst do no other but concur with Caiphas, Unanimously crying, [He is Guilty of Death,] and under the pretence of that Law, Levit. 24.16. He was Condemned by them all: Matth. 26.65, 66. and Mar. 14.64. N.B. Note well; This may comfortably assure us, that the Second Adam, (who was very God, yet Cendemned for saying so) hath freed us from that Crime of Blasphemy we stand guilty of, for the first Adams affecting a Deity, and to be as God. Gen. 3.5, For though Christ was most free of Blasphemy and of all other sins, yet because we, (in whose stead Christ now stood) are guilty thereof, and of all sorts of sin; therefore was it the Determinate Counsel of God, that our Surety should have this Sentence of Condemnation passed upon him for our sakes; and this is done in a General Assembly of Graceless Hypocritical Priests, (pretending Marvelous zeal for the Glory of God, while intending to Murther the Son of God) who could well enough agree all in one, to Condemn this Innocent Jesus. Though the Innocency of his Life had been such, that none of them could convince him of one sin, Jehn 8.46. But when he was brought before this Court, N. B. Note well, the whole Sanhedrim were to seek for Witnesses, the Witnesses for Crimes, the Crimes for proofs, and the proofs for Concord, they were all, and in all these at a loss, and could find nothing for

their Malicious purpose: So that Caiphas was constrained to take a new, uncouth, and (in all Courts of Judicature) an unaccustomed way of Adjureing him to Answer who he was, that he might intrap him in his own words, which when Christ had confessed in an undeniable Truth, (knowing they were Resolved to have his Life, Right or Wrong) and Summoning his present Judges to appear at his own dreadful Tribunal, at the Day of Judgment, (which would make them mourn, Zech. 12.10.) This great Truth, (which they called Blasphemy) was the only Crime for Condemning him. Though Caiphas Rent his Priestly Robes, at this pretended Blasphemy, N. B. Note well; yet did it signifie the rending of the Priest-Hood from him, (which he forfeit∣ed by this unlawful Act as before) like as the rending of the Vail of the Temple at Christs Death, was a sign of the rending away the whole Jewish Worship, from the Jewish Nation: While Caiphas was thus personating the Tragedy of others, he did but really act his own and his Accomplices. Now after this unjust Condemnation of Innocent Jesus▪ Let us a little behold how he was abused in the Spiteful Court, before they delivered him up to the Secular Powers; as the Lord commands in the Law, N. B. Note well; that the very Ashes and Cinders of the Burnt Sacrifices should be gather∣ed up, and laid in a clean place, Levit. 4.12, & 6.11. & Numb. 19.9. So in the same manner, should we gather up the very Ashes and Cinders of the precious Sufferings of our Saviour, (that grant Sacrifice for sin) and lay them up in Holy Hearts, as in a clean place, as the Richest Records of our Redeemers love to us, Ruminating up∣on them in our Minds, till they have a kindly Influence upon our Affections, fuming up, and inflaming our loves back again to him: As the Goldsmith will not lose the least fileings of his Gold, but gathers all clean up to improve them; so should we do here, not losing the least Circumstance of Christs Sufferings, whereof take this short Landskip and prospect, after Sentence was Denounced against him, by the Sanhe∣drim of Priests, before they led him to Pilate; 1. After passing the Sentence upon him, he (as one put out of all Protection, and unworthy of any Benefit of Law) is ex∣posed to all Affronts and Abuses of the vilest wretches in the World, who, 1. Spit in his Face. 2. Buffeted him with their Fists, 3. Hoodwinked him, 4. Beat him with Staves, 5. With Diabolical Sarcasms, bid him Divine who smote him, &c. Thus they Derided our Dear Redeemer as a fond Prophet, that knew not his Smiters, do∣ing all this in the presence of the Priests their Masters, who not only looked on, and connived at this unheard of petulancy; but doubtless did prompt their Servants on to act all this Villany, and made much Sport, and many a loud Laughter thereat, in∣sulting most Barbarously over him, whom they had unjustly Condemned; whereas Nature it self teacheth pitty to Condemned Persons, and Prisoners, looking upon them as Sacred things, (especially this Sacred one, Holy Jesus should have been look∣ed on as a most Sacred thing) and such as by the Law of Nations ought not to be Trampled upon and Misused, but rather to be Commiserated and prepared for Death: Yet was it Ordained of God, that Christ should suffer all these Injuries and Cruelties, that he might, (as our Surety) expiate our sin. Oh! What must we be worthy of, when he was Spitted on, Buffeted, Blind-folded, and so Taunted for our sakes: The Sacred Face of our Blessed Saviour, was thus Defiled with those Villains-Slaver, and defaced with their Bruitish blows, that he might cleanse our Faces (first formed in the Image of God, but now Deformed by the Fall) from the Filth of Sin: He was content to be beaten with Staves, that he might free us from the strokes of the migh∣ty and heavy Hand of God, 1 Pet. 5, 6. And from those Fatal Scourges and Stinging Scorpions of Infernal Fiends. N. B. Note well; Let us learn from hence also such Chri∣stian patience, from the Example of Christ, when we fall under such Indiguities and Injuries mentioned, Lam. 3.30. & Isa. 50.6. Mic. 5.1.

The 2. Aggravation of Christs Sufferings in this Ecclesiastick Court likewise, that all his Disciples, (who had promised, as one Man, to stand by him in his Suffrings, Matth. 26.35.) had all now forsook him and fled, ver. 56. Though there was no such need or danger to inforce them, seeing Christ had Capitulated with the Enemy for their Safety, N. B. Note well; Thus he freeth all his Redeemed by his Death, say∣ing [let these go away,] John 18.7. Yet notwithstanding their Promises of dying with, him they shamefully stumbled at the Cross, and left him to a wonder, that he was left alone, to tread the Winepress alone, Isa. 63.3, 5. And which was worse, as Judas had betrayed him, so now Peter (who had most presumptuously promised great matters, &c.) had before the Morning denyed him, and that (upon a Surprize) with Confidence, with Impudence, and with perjury, N. B. Note well; when the De∣vil

had found him upon his own ground (in the Company of Christs Enemies) he gets him into his Sieve of Temptation, and shaked him so sorely therein too and fro, till he had like to have made Chaff of him, had not Christ pray'd for him, Luke 22.31, 32. and vouchsafed a look of love towards him, even while he was concerned himself (before Caiphas) in the grand case of his own Life. N. B. Note well, A Lamp newly blown out, is soon lighted again, not so, if it remain till it harden; Peter's Lamp was newly blown out by the Devil's blast, but Christ's look of Love did immediately give Light and Life to it again, Luke 22.60, 61. the hardness he had contracted by his Sin was kindly Thawed by a look from the Sun of Righteousness, Mal. 4.2. as a bank of Snow melteth away when the Sun of the Firmament looks with warm Beams upon it. Thus Peter's hardened Heart did (with this look of his Lord) kindly dissolve into Tears and Tenderness. He went out and wept bitterly, ver. 63. flevit mare, dum flevit Amare, He wept a Sea, while he wept penitently, N. B. Note well, If so great an Apostle did thus foully fall, what may befal such shrubs as we. However Christ Jesus (as old Job) was forsaken of all his friends, like the Brooks of Tema which in Rain swell, but in Drought fail, Job 6.15, 16, 17, &c.

When Christ was thus unjustly condemned in the Ecclesiastick Court by Cajaphas, their Officers (after all the despite aforesaid done to him) led him away with a Rope about his Neck (as was the custom of Condemned Persons) unto Pilate (the Roman President under Tiberius Caesar) that he might not so much as Arraign and Condemn him over again, which they had done already, but rather that they might immediate∣ly execute him whom they had Condemned, they designed that Pilate's Imploy, should not be that of a Judge, but only that of an Executioner for them. But Pilate (as bad as he was) would not be thus Imposed upon, nor act by an Implicite Faith, doing the Office (at the first) of a good Judge, though afterward he became an Evil one, as the sequel of this Discourse will demonstrate.

Now follows Christ's Trial and Condemnation in the Political Court before Pon∣tius Pilate (in the Praetorium or Common-Hall at Jerusalem) who acted well thus far, as 1. To hear both parties first, both the Accusers and the Accused, John 18.29, &c. 2. To defend Christ's Innocency against his accufing Adversaries Insolency, ver. 38. And 3. To Indeavour his Deliverance by a Release, &c. ver. 39. But more of these particulars hereafter. N. B. Note well; Christ's Trial in the Civil Court not only be∣fore the President Pilate, but also before King Herod, Luke 23.6, 7, &c. hath these Remarks.

The first is, The Impeachment or Indictment drawn up here against Christ; where in these circumstances are to be considered, 1. The Persons Accusing, They were the Chief Priests, &c. that had passed Sentence already upon him in their own General Council. All sworn Enemies against Christ, because He and his Divine Doctrine In∣creased, but They and Their Diabolical Traditions Decreased, therefore They En∣vied Him, (which the blessed Baptist durst not do, though he had some such like oc∣casion and provocation, John 3.29, 30.) and did Implacably prosecute him, as think∣ing they could not Live, unless he did Dye: As Avarice made Judas betray Christ to those Priests; so Envy and Malice made them deliver him to Pilate, Mat. 27.18. & Mark 15, 10 Envy is the Mother of matchless Mischiefs, &c. It was the rancour hereof that made these Wicked Men so watchful and painful, to accomplish their no∣torious Wickedness, they had broken their Sleep the Night foregoing (if they spent not the whole Night in wearying our Lord therewith) and now having only got some short Nap▪ they are up and at it again very early the next Morning as soon as the day peeped, Luke 22.66. N. B. Note well; So sedulous can Satan's Slaves be in their ma∣nagement of the most malitious enterprizes: Oh! what a shame it is that we cannot be late at Night and early in the Morning, in the Lord's sweet Service for Christ, as they were in the Devil's Drudgery against him.

The second Circumstance was; the Place where these Envious Ones (which is the De∣vil's Name) do again accuse our Lord, was at the Door of the Common-Hall, John 18.28. (as they had done before at the Bar of their own Consistory) now because this Common-Hall did belong to an Heathen Judge, therefore (forsooth) they dare not en∣ter in, least they should be defiled, &c.

Thus had the Envious and Wicked One so blinded these Wicked Men, that their Religion was turned into a fond Superstition, and most putid Hypocrisie, in straining at Gnats, and yet swallowing Camels, Mat. 23.23, 24. N. B. Note well; Twice at this

time had those prophane Priests and Unhallowed Hypocrites, practised an over cu∣rious Niceness about the Minutula legis, some small Legas Defilements, yet could then be notoriously negligent about the Magnalia Legis, the Weightiest Matters of the Law. Therefore by eight several woes (all dreadful and opposite to the eight Beatitudes, Mat. 5.3, to 13.) doth our Saviour well draw these Wretches (as by so many links of an Adamantine Chain) down to Hell, (the proper place of Hypocrites, Mat. 24.51.) and there leaves them to be reserved unto Judgment. As 1. They (forsooth) would not suffer the Price of Blood to lye in the Chest of their Treasury, yet could they well enought suffer the guilt of that Blood it self, to lye in the Chests of their Con∣sciences: That was lawful enough, though they startled at the other as unlawful, Mat. 27.6. 2. So here they scruple again at their entring into the Hall of an Heathen-Judge, yet make no Bones of shedding Innocent blood, John 18.28. N. B. Note well; Thus likewise our Modern Pharisees make great scruples about some simple Ceremony, or observation of Lent, &c. while they can dispense well enough with the neglect of the substance of Religion: Such Hypocrites are all those that will be Substantial in Circumstantials, while they can be but Circumstantial in Substantials, thinking to supply their defect in Morals with a redundancy of Ceremonials, &c.

The third Circumstance is the time when, It was at the Passover Feast (which lasted many Days) those Priests, &c. had eaten the Passover over Night, at the same time that Jesus eat his, and well they had spent the Night after it, but this Day now dawn∣ing was the day of presenting themselves in the Temple, and offering their other Sa∣crifices and Peace-offerings, which were still call'd Passoever-Bullocks, &c. Deut. 16.2. & 2 Chron. 30.24. & 35.8, 9. They Sacrificed Sheep and Oxen all the seven days of that Paschal Feast, and to this part thereof, they by all means, must come clean from the Pollutions of an Heathen's house, John 18.28. Acts 10.28. but so strong was their Thirst after Christ's Blood, that though they had resolved before not to Murther him at the Feast, for fear of an uproar among the People, Mat. 26.5. from whom he had his Hosanna's little before. They therefore feared Men, more than God. Yet now they come to new Resolves, being transported with outragious fury, they dare not delay (till after the Feast) his Execution, lest they should be prevented thereof by by his own Power, or by the Peoples Favour. Therefore do they immediately hurry him away to Pilate (having bound him again as a condemned Malefactor) early this Morning, that he might dispatch him speedily, for this they themselves could not do, John 18.31. because the Roman Power had taken from the Jews the Sword of Justice, yet would they in their Phrenzies make bold with it, as in their Stoning of Steven, Acts 7.54, 59. And in their combining under a Curse to kill Paul, Acts 23.12. How∣ever, whether they had Power or no to put Jesus to death, I shall not dispute, yet not upon this, or any other Holy Festival day. Thus Herod durst not kill Peter till after Easter, Acts 12.4. Therefore design they that Pilate shall be their drudge, dealing with him as the Monkey did with the Cat (lying upon the Hearth) who seeing some Ches∣nuts roasting in the Fire, and not willing to burn his own foot, snatches up the Cats Foot, and therewith scratches them out of the hot Embers and Eats them: But there was an higher hand that over-ruled this Action both as to the thing, and as to the time, 1. Christ had foretold, that he must be given up by the Jews to the Gentiles, &c. Mat 20.18, 19. both of them must have an hand in Christ's Death, both of them must be shut up under sin, Rom 11.32. All are under sin, that he might be a Saviour unto all both Jews and Gentiles. ••. 2. Though they cried [Not on the Feast day, &c.] Mat. 26.5. yet the Determi∣nate Counsel of God, would have it at that Time and no other, Acts 4.27. That the Type▪ and the Truth or Antitype might carry a correspondency, Therefore at this Paschal Feast must this true Paschal Lamb, the Lamb of God be offered up, Thus the most Holy Will of God ordered the wicked Will of these Priests, that this Act should please them tobe done, which so much displeased them the day before. These Miscreants ful∣fil the Divine Decree, while they think to decline it. Yet no thanks to them more than to Haman for Mordecat's Advancement, whereunto Haman held the Stirrop only.

The fourth Circumstance is the Judge, who must denounce the final Sentence of Condemnation upon Christ. This must not be a Jew, but a Gentile, it must be Pilate the Roman Governour, for the reason above mentioned: The Gentiles Sin against Christ as well as Jews, for he was to wash away the sins of the faithful whether Jews or Gentiles: As to Pilate, N. B. Note well, There be some who verily think, that He was an honest Man, because he was so unwilling to have Christ Crucified, labouring four several times to free him out of his Murtherers hands, and that by four several ways and means, as may be more largely manifested afterwards: However we safely

say, that in comparison of those Kill Christs the Priests, &c. (who were a cursed blood-thirsty crew) this Heathen Judge did Infinitely transcend them in Honesty, for he had Moral Justice, which he would have acted, Luke 23.20, &c. and a natural Conscience which restrained him from that foul act of Injustice. He was persuaded in his Mind, that Jesus was Innocent, and the Jews out of Envy had delivered Jesus into his hands, Mat. 27.18. by the frivolous charges they brought against him: Loth he was to Sin against the Light of his Conscience, though but an Heathen; How many Chri∣stians (as well as those Jews) did Pilate excel herein, tho' a poor Pagan, N.B. Note well;

Alas! How many fall short of this Heathen in this his honesty, who may rise up in Judgment at the last Day to condemn them, as Mat. 12.41, 42. N.B. Look how the Lepers Conscience smore them in the midst of their Jollity, saying to them [We do not well to tarry here, &c.] 2 King. 7.9. So Men's Consciences tell them, [They do not well to Swear, Whore, Lye▪ &c.] yet even those (call'd Christians) go on still in such lend courses, that even this blind Heathen may shame them out of their sins, but if not, their Rebelling against Light, Job 24.13. and their continued courses in Sin, against the checks and chidings of their own Consciences, will be costly to them at the last: To have a Worm or Snake crawling in a Man's Bowels (though it should keep quiet sometimes) is judged worse ro him than the worst of Deaths; yet is this nothing to the Worm of Conscience, N. B. Note well; Which is a furious reflection of the Soul upon it self, and upon its own wilful folly, and now most woful misery: This is a Worm that cannot be fled from, as all other Plagues may, but is like the Ague the Sick Man carries along with him, and no gallant room or merry Company (whatever hope of relief he hath therein) can give him ease. Nay, 'tis a thousand times worse than the worst or most Pestilential Ague in the World (though never so torturing & tormen∣ting) for this is a continual Remorse without Intervals of Intermission: 'Tis a Worm that never dies, Mark 9.44. but ever and for ever sets the Soul upon the Rack, not∣withstanding all this Men will not refrain from sinning against Conscience (as Pilate, at least for a while did here) until They Dye, and then their Friends scramble for their Goods, Earth-Worms for their Bodies, and Devils for their Souls, wherein (which is worst of all) this Never-Dying-Worm is unremoveably seated, and goes along with them to torment them for ever, as an Addition to the Torments of Hell. Alas! How many go dancing in their Bolts, and delighting in their Bondage down to Hell, to whom the Preaching of Damnation is but like the Painting of a Toad, which Men can look upon and handle without Affrightment. Conscience I say, 1 Cor. 10.27, 29. which is God's Spy, and Man's Overseer, is too little observed: In an Angry Con∣science, we may Read an Angry God.

The fifth Circumstance in Christ's Indictment, is the Matter of their Accusation, which is reduced to three heads. 1. His Perverting the People. 2. Forbidding to pay Tribute to Caesar. 3. His making himself a King, Luke 23.1, 2. His Accusers would first have Imposed upon Pilate's Belief in the general, saying [If he were not a Male∣factor, &c.] John 18 30. They seem'd by no means to break their own Law of slaying the Innocent, Exod. 23.7. All whom Christ cured could have answered He was no Malefactor, but a Benefactor to them: Had they asked others, as Christ bad them, John 18.21. How many might have stood up to Witness for him, more than as their many false Witnesses (they Suborn'd) to Witness against him. Had they asked Ni∣codemus (one of the Sanhedrim) he could Witness that [No Man could do such Miracles as he did, except God be with him,] John 3.2. or the Blind Man, John 9.33. or the People, Mark 7.37. they would have said he was no Malefactor, but did All things Well: Or their own Officers and Sergeants (sent to take him without Legal Summons) they could tell them [Never Man spake like this Man,] John 7.46. yet must Innocent Jesus be a Malefactor, though they could not prove [What evil he had done,] Luke 23.22. Even in the Judgment of an Heathen Judge, before whom these shameless Chief Priests were not ashamed, to turn sordid Informers against their own Country∣man, yea the best of that Country, and most Innocent of all Mankind in the whole World, and hereof more particularly,

1. Representing him a Seducer and Perverter of the People, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gr. As if he had turned them up side down, and made them run out of their right Minds and Wits, Luke 23.2. and stirred them up to Sedition, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gr. ver. 5. as if he had caused an Earthquake in them, to throw their Church and State from off the Hinges: Thus Christ was Accused by those Wicked Priests (who were far worse than Pilate) of the same Crime that Elijah was by Wicked Ahab, for being a troubler of Israel, 1 King. 18 17. Who only call'd People off from the Worship of Idols to the true

God, as the Messiah did the Jews from their corrupt conversations, not perverting, nor subverting, but truly converting them into the way of Truth. The same false Accusation Tertullus laid to Paul's charge, Acts 24.5. N. B. Note well; Now if so pre∣cious a Man as Paul (than whom, saith Chrysostom, the Earth never bare a better, since it bore Christ) were counted and called 〈◊〉〈◊〉 Pest, &c. let us not think much, if we be so slandered, &c.

2. As they Accused Christ to Pilate of his Heretical Doctrine, or Heresie, in their first charge. So now of Sedition (both in the Law being made Capital Crimes, Deut. 17.2, 8, 12.) in denying Tribute to Cesar, which was notoriously contrary to both his Preaching and Practice, Mat. 22.21. & Mat. 17.24, 25. He rendered to Caesar, the things that were Caesar's, and rather than offend those (who might well have exempted so publick and so profitable a person) Works a Miracle for payment of his Tri∣bute, &c.

3. They accused him likewise for making himself a King, which was more false than the former, in both which they make him guilty of High-Treason, especially in this last. yet most falsly, for when that People (whose Bellies he had filled with a Miracle of Multiplying the five Loaves) would have made him King by force, John 6.15, &c. He withdrew himself from them, and absconded in a Mountain Apart to Avoid that Royal Honour which their blind devotion would have conferred upon him, as the Su∣perstitious still do with their Will-Worship at this Day. Nay, Jesus was so far from being Ambitious to be made a King, N. B. Note well; That he would not be made so much as a Judge in Civil Matters, no not the lower Office of an Arbitrator, Luke 12.14. (alluding to the Taunt cast upon Moses, Exod. 2.14.) because his Errand into the World was not to be busied about Secular but Spiritual Affairs; 'Twere well if Churchmen would practice after this Pattern.

The Sixth Circumstance is the manner of their managing this Impeaching of Jesus, not only loading him with bare Accusations (base lyes All) but also urging Pilate to condemn him (whom they had already condemned in their Court) and so Tumultu∣ously crying out [Crucifie Him, Crucifie Him.] in so much, that Pilate was afraid of the Tumult, Mat. 27.24. Though this was gross Injustice; for by the Jews Law the Blas∣phemer (as they judged Jesus to be) was to be Stoned, not Crucified, Lev. 24.12, 13. besides these shameless Wretches went herein beyond the Bounds of Witnesses, whose Work is only to Testifie what they know, and leave the Cause to the Judge's Deter∣mination, yet these lumps of Impudence do over Magisterially impose their most ma∣litious prescriptions: They at length Extort by their vehement clamours, what they could not by convincing Arguments: yea those Christ-Crucifying-Priests did not only Impose upon the Judge Pilate, but also upon the Jewish People, making them by their Influence to cry [Crucisie Him] with them: As this demonstrates, (1.) The Mischief of bad Governours, so (2.) The Inconstancy of Common People, called too truly [the Mobile, and Neutrum modo, mas modò Vulgus,] blowing hot and cold with the same breath, as those did here, crying Hosanna one day, and Crucifie the next, both Priests and People were alike in fierceness and outragious fury against Jesus, Luke 23.5, 21, 23, &c.

Now comes in the (Second) grand Remark; Which is the Defence Christ made for himself upon Pilate's Examination of him. The Heathen Judge overlooks the two first Articles of those prophane Priests Black Bill of Indictment against him, to wit, his Perverting the People, and his Denying Tribute to Caesar, being both such thin Lies, as might easily be seen thorough, &c. This Impeachment of Jesus was transacted at the Judgment-Hall Gate, the Impeachers not daring to enter in for fear (forsooth) of De∣filement, therefore went Pilate out to them to hear their Accusations there. 'Tis a wonder he would yield so far to their Superstition, which he could not but contemn: But hearing nothing save clamour and confusion without doors, he takes his Prisoner into the Praetorium, and there examines him at the Bar, and there our Lord Answers for his Life: To the first and second Article, as nothing was asked, so nothing was answered; but to the third Pilate asks him, If he were a King, this being a point of High-Treason: Christ plainly confesseth, that He was a King, but his Kingdom was not of this World, Mat. 27.11. Mark 15.2. Luke 23.3. & John 18.33, 36. Pilate having retired himself from the Gate (where one could not hear another speak through Dis∣order and Tumult) into the Pallace, then more sedately sets himself to sift the business. In Christ's Answer [Thou sayest, or Sayest Thou, this of thy self, &c.]

Observe First, That Judges are to proceed Secundum Allegata & probata, If to be Ac∣cused be enough to make a Man Guilty, none could be Innocent; If Pilate said this

of himself, there was no reason he should be both Judge and Witness; Mr. said so by others, Why are not mine Accusers here brought Face to Face, why do not they ap∣pear here as well as I the Accused?

Second, Christ denies not, but confesses that He was a King, [de Jure nonide F••cto] for he was a born King, the Wisemen saluted him wi••ls this Royal Title at his Birth, Mat. 2.2. but his Kingdom comes not with Observation, Luke 17.2••. nor is of this World, John 18.6. but consists in Righteousness, Peace, and Joy in the Holy Ghost, Rom. 14.17. now seeing it is no Worldly Kingdom, as Casar's is, there is no need of fear from me concerning any prejudice to the Roman Power. This is that same good confes∣sion which he Witnessed before Pontius Pilate (that Paul speaketh of 1 Tim. 6.13.) wherein he professeth himself to be indeed a King, but his Kingly Power was mostly confined to and conversant in the Court of Man's Consciences, in the Discipline of his Church, and after at the last Great Day of Judgment. Pilate receives so much sa∣tisfaction from this plain confession, that he brings him forth to the Gave again (where the Priests and People waited with big expectations that their Bill of Attainder for High Treason, would Infallibly do their Job against Jes••••) and professeth to them, he found no fault at all in him. 'Tis true indeed. He denies not that he is a King, but he saith his Kingdom is not a Worldly Kingdom, and no way Inconsistent with Caesar's, but rather a support to it as it causeth Men to be Holy and Righteous, there∣fore as Caesar hath no cause to be afraid of him, so I cannot see any cause of Death in him; N. B. This may teach us, (1.) Seeing Christ is a King, let us not say as those Luke 19.27. We will not have him to Reign over us. He must be our King to Rule us, and our Prophet to teach us, or he will not be our Priest to save us, &c. Such as will not be Ruled by him here; shall never Reign with him hereafter. And (2.) As Christ in the midst of his Sufferings comforted himself with this [That his Kingdom was not of this World,] so we in our Troubles should say, our Comforts are laid up above the Clouds, an Heir Apparent of the Crown may have his Trouble in his Tra∣vels through a strange Country, but he comforts himself with happier usage, when he comes home to his own Kingdom; So if we Suffer with him in the Kingdom of Grace, wherein we are his Subjects (and what cannot this King do for us) we shall then Reign with him in his Kingdom of Glory, 2 Tim. 2.12. was it an happiness to be Subjects in Solomon's Kingdom, 1 Kin. 10.8. much more in Christ's, &c.

This leads to the Third Grand Remark; That such and so great was the satisfaction our Saviour gave Pilate, that after this Discourse aforesaid, he laboured to acquit him four times by four means; and this was the first thereof, and his first means was by speaking for him, in pronouncing him Innocent to those Priests (who stood gaping at the Gate for his Condemnation) which made them more mad to be thus unexpectedly disappointed, and more fierce in their furious Exclamations against him, yet can they still harp upon no other but the old string [He perverteth the People,] Luke 23.5, &c. as if he were an Apostate from the Law, and had brought the Priests into contempt with the People, &c. Whereas, 1. What a shame it was here to hear the Pagan Pilate to speak for Christ, when those Priests (of that only Church which God had then in the World) spake so bitterly against him. It was God that opened the Mouth of this blind Heathen to make this Just and Due Vindication of Jesus! at such a time when the Devil had opened the Mouths of the Jews (God's peculiar People) and their Priests (whose Lips should preserve Knowledge, Mal. 2.7.) to pour out their foul Invectives against him, and this Slander of Seducing cast upon our Saviour by them was, 2. The worse and the more abominable, because Christ had publickly taught and told them in his famous Sermon upon the Mount (that he came not to destroy the Law, but to fulfil it.] Mat. 5.17, &c. and though Pilate here said [Hearest thou not what these say, &c.] Mat. 27.12, 13, 14. Yet Christ hearing well enough Answered Nothing, because they Alledged nothing but notorious Lies, known to be so in the Consciences of his chief Accusers: But principally because he had put himself in our room, and was though Innocent, yet willing to be condemned as Guilty in this Humane Court, that we might be Acquitted at God's Tribunal. He Answered Nothing, because he would not hin∣der the work of Redemption, which he had then in hand, therefore patience and si∣lence were his best Apology to those Calumniators, as it had been in his Type, Isaac to Ishinael, nor was his silence any consent to his guilt, for he was foretold to be the Dumb-Lamb, Isa. 53.7. never any Man more Innocent, yet more willing to be Con∣demned: Insomuch that Pilate marvelled greatly, thingking possibly, Christ betrayed his own Cause by his over wilful silence, not knowing how he stood in sinful Man's stead as guilty of our faults, so loved our Justification more than his own Reputation:

Pilate had more cause to marvel at the Impudence of the Priests, pressing such pal∣pable slanders against Christ, such as the Pagan Judge himself could not but easily per∣ceive, what probability could there be, that a poor Plebeian, one of the ordinary sort of People (as our Lord appeared to be) having no Armies, Armed Guards, or Strong Garrisons, nor so much as an Hole or House of his own where to lay his Head, Mat. 8.21. should any way attempt a Treasonable Invasion of Caesar's Jurisdiction? The bare Relation of such an Abominable Lye was a sufficient Refutation to it self; and would clear Christ of all suspicion of Treason; And there is no doubt but so much Sagacity Pilate had, as did discover and see through so thin a Lye (Tenue Menda∣cium pellucet) Therefore did Pilate try so many Politick Tricks to Absolve our Lord, whereof this was the first of Pilate's Politicks.

His Second was by sending him to Herod, taking an occasion to do so from a Word drop'd by the Priests, that Christ was of Galilee, which was Herod's Tetrarchy and Ju∣risdiction, Luke 3.1. therefore he, partly to Court Herod, (who was then at Jerusa∣lem) for reconciling some old Heart-burnings betwixt them, about Pilate's Murdering those Men of Galilee, Luke 13.1. Over whom he had no Authority, and partly or prin∣cipally because he could be content to quit his hands from condemning the Innocent, which he might well hope Herod would not do, because he was so long desirous to see Jesus, Luke 23.8. and therefore may find some Favour or Friendship, or (at least) Justice from him. He might hope likewise that the Accusers would not follow him so far, seeing himself had so disappointed them; but their Malice made them mad to leave no Stone unturned. N. B. Note well; Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist, and Herod was exceeding glad to see Jesus, looking upon him as some cunning Inchanter, or nimble Juggler, who would shew him some fine Tricks for his Court-diversion, and for feeding his Phancy with Phantastick Feats, but Christ would not gratifie him with either Deed or Word, for God is not so profuse of his Power as to condescend at all times to humane curiosity: 'Tis a great matter that must occasion him to force Nature beyond its Bounds. Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion: Not to sa∣tisfie the curiosity of any, nor for his own Vain-Glory, much less for hindering his determined Death: Least of all before Herod that Fox, who had sought to Kill him before, Luke 13.31, 32. and who would not stir out of Doors to hear Christ's Word (while he Preached in his Territory in the Cities of Galilee) yet now having him in his Hand, lets him go, though Christ would not vouchsafe him either a Word or a Work, because Herod had heard the Baptist gladly, yet put him to Death, for crossing his carnal Corruptions, Mark 6.20, 21, &c. and though the chief Priests did most vehemently accuse Christ before him, both with Extention of Speech, Intention of Spi••it, and Contention of the most Hellish Spitefulness, Luke 23.10. Herod only made no body of Christ, (Exoutheniz'd him, ver. 11. as the Greek Word is) who is our All in all, Col. 3.11.) because he would shew him no Jugling Tricks upon his Stage, and his Guard abused him, putting on him a White Robe (which the Jewish Nobility most affected) as Pilate's after did cloth him in Purple (a colour most affected by the Romans) both in mockage and contempt of Christ, representing him as an Histrionical King, Luke 23.11. So sent him back to Pilate, not so much because he could be con∣tent that Christ should escape his hands (as appears from Acts 4.27.) but because he would have Pilate (who was only the Roman President) to Court him again, who was call'd the King, and who promised the half of his Kingdom to the dancing Damosel, Mark 6.22, 23. Mat. 14.9. and therefore must have more reverence than the Presi∣dent, from whence we have these few Notes.

N. B. Note well; 1, Many desire to see Jesus, not for Jesus sake, but for some si∣nister by-respects, for profit or pleasure as Herod did here: Many (as he) would see the Works of Christ, but love not to hear the Word of Christ, especially that which crosseth their carnality, as he did the Baptist, till it came to that cutting point, &c.

N. B. 2. Because Galilee was the place of Christ's Breeding, Birth and his first Mi∣racle, &c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod (whose Jurisdiction Galilee did belong to, Luke 3.1.) It was thus far honesty in Pilate, not to put his Sickle into another Man's, that is, into Herod's Harvest.

N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod, for seeing he (to whom the Kill-Christ's referred the whole matter) judged Christ wholly Innocent, and out of Envy only delivered to him, why did he not (as his Duty of a Judge was) wholly to Acquit him, and not venture him to

that old Fox Herod at all: This he did, only to Extricate himself out of the Briars. and to gratifie Herod upon a Politick account.

N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan, because he sought after the knowledge of the Truth without any precurring prejudice, but no answer to Herod, who was Circumcis'd and of the Jewish Religion, yet had kill'd the Baptist, (his Voice, so left him dumb) and would have killed him also, (as before) and whom, Christ knew, would not believe his Word or Works, &c.

N. B. 5. Cursed is that Peace which is made against Christ (as that was betwixt Herod and Pilate about their Jurisdictions) It was no Concord according to God, but a Conspiracy against Him and His Christ: 'Twas rather a Faction for Mischief, than a Friendship in Truth: Vices, that differ each from other, can easily combine together against Vertue.

N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly, yet hath it Iron Hands and strikes fatally when it comes, which it ever doth at last, Tarditatem Sup∣p••icij gravitate compensat. Vengeance may sleep, but never dies, it always awakes at length, as it did against Herod for setting Christ at nought, for not long after Herod himself was set at nought, being degraded of his Royalty, driven from his Court, Kingdom, and Native Country (as was proud Nebuchadnezzar, Dan. 4.30, 33.) and Banish'd to Lyons in France, where he died of Grief (as is abovesaid) thus his scof∣fing of Christ was Revenged by way of Retaliation.

The Third Politick Way and Means that Pilate Improved for Freeing Christ was, His propounding the Release of Him or Barabbas to the choice of those Envious Ones, according to the custom of that Court, at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him. Thus Pilate craftily joined Innocent Jesus with that worst of Criminals, whose Name signifies [His Father's Son, or White Boy] and whom probably his Father had undone by cockering Indulgence (as Adonijah was 1 Kin. 1.6.) who therefore became the worst of Miscreants in Insurrecti∣on and Murther, &c. a publick Robber, John 18.40. A notable▪ Thief and Murderer, Acts 3.14. & Mat. 27.16. a Ring-leader of Sedition, Luke 23.19. & Mar. 15.7. and Abominable to all Men as the greatest Pest of that place and people; when Pilate saw that Herod had sent Christ back (as one below his Wrath by his Baseness) again to him, though the Chief Priests pretended an Infallibity (as the High Priest of Rome doth in this day) in their Definitive Sentence against Christ as a Malefactor, &c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency, tel∣ling them [That he upon Examination could find no fault in this man (which was a Sacred Truth, and the right character of no Man save of him, for all Men are Sinners) no nor yet Herod, for I sent you to him, and lo, nothing worthy of Death, can he find in him] Luke 23.13, 14, 15. Implying, if ye will not believe me, because I am a Pagan, con∣cerning the Innocency of Jesus, ye will surely believe Herod, who is a Man of your own Religion, and who, (had he found him guilty of any capital crime) would never have remitted him to me, seeing Christ's principal conversation was in Galilee Herod's Jurisdiction, who was well skill'd in the Jewish Law, and knew better than himself (an Heathen) how far Jesus had transgressed their Law: But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests (so transported with Malice, that More Reason and Religion was found in the Mouth of this poor Pagan, than in all the Heads and Hearts of those many Church Men) then, see∣ing neither of his two former policies would prevail, he passeth a complement upon the people, about a custom at their Passover for Releasing a Prisoner by the Governour ac∣cording to their voluntary choice, this Pilate generously complies with, and prudently proposeth their choice of one out of two (matching Christ with Barabbas) This crafty contrivance was grounded upon his hoping, that the People (who were to be gratify'd with this priviledge) would never be so notoriously wicked, as to prefer such a stigma∣tized Varlet (most unworthy to live any longer in the World) before faultless Jusus, who had wrought so many mighty Miracles among them, for which they had cried to him [Hosanna in the Highest] but a little while before. Notwithstanding all this, The Blind Guides, and cursed Church-Governors persuaded the People, and prevailed also, that this Matchless Murderer (one like themselves) might be saved, and Inno∣cent Jesus destroyed. N. B. Note well; Upon which these few notes do arise.

First, Concerning the People. How dangerous it is to dally with Sin in its first ap∣proaches. May but the subtle Serpent have admission for his Head [Intorto capite se∣quetur corpus.] He can easily screw in his whole Body. Nemo Repentè sit Turpissimus: No man is Tempted by the Tempter to the greatest sins at the first, A crafty Devil (like

the Carpenter in cleaving Wood) uses lesser Wedges first, whereby he makes way for greater, and then drives on wider and wider, till the Iron enter into the Soul (as Psal. 105.18.) and cleave it asunder in Eternal Damnation: These people of the Jews little thought (when they cried Hosanna to Christ) that they should prefer the worst of Mankind, a Murderer before him; Am I a Dog (saith Hazael) that I should ever be so Devilish, 2 Kings 8.13. yet proved he no better, &c. Satan first prevailed with this people to Assist in Apprehending of Christ, then carried he them gradually on in Ac∣cusing him, and so on to a Thirsting after his Blood, and to behold more Beauty in that Monster of Men, Barabbas the Murderer, than in him, who was White and Ruddy, the chiefest of Ten thousand, Cant. 5.10, The Devil dip'd them oft over in his Dye∣fat, so oft till he made their Sins of a deep Scarlet dye.

The Second Note respecting the people also is, Silly Man once and again will chuse Sin before a Saviour. Pilate proposeth this choice twice to the people, Mat. 27.17, 21. because he sought the favour of two sorts, to wit, of the Priests as well as of the People, the latter, through the instigation of the former, made choice of the Thief and Murderer (which Pilate hoped they would blush to do) for such is the hatred of Wicked Men against Christ, that they would desire the Release of the De∣vil in Hell, rather than of Holy Jesus: Behold the Mad Fury and Frenzy of those Jews, that they cried out all unanimously the second time [not him, but Barabbas,] John 18.40. as if they had said [not him the Innocent, but him whom we know to be the Nocent, we must kill him who is the Prince of Life, and who Raised from the Dead; yet save him who hath kill'd the Living, that he may live to kill many more.] Where is the man among Mankind, that will not readily condemn this mad choice, yet is it daily made, while men prefer the Lusts of the flesh, before the lives of their Souls, and are more prompt in the slavery of Sin, than in the Service of a Saviour, a Lust shall be owned, when the Lord shall be disowned: They will honour and obey the former, yet dishonour and disobey the latter. N. B. Note well; Our Casuists say, that in every choice men make, there is a Practical Discourse in the Court of a Man's Conscience, either to chuse Christ and his Graces; or his own Lusts and Delights: The former in one Scale, and the Latter in the other, man standing in the midst holding the Ballance in his Hand: Then the Court of Conscience puts the Question, [Which of these two will we chuse?] If we then tilt the Ballance, and make Sin have more weight and worth to our Wills than a Saviour, and Judge to live prophanely is more eligible than to live piously, thereby we justifie the Jews (who before we condemn∣ed) and do far worse than they, who did make this mad choice in the Time of their Ignorance, Acts 3.17. Luke 23.34, &c. (which God winked at in such as were Con∣verted, Acts 17.30, &c.) but we do it in the Time of our Knowledge, &c. Against much Means and many Mercies, against the Checks and Chidings of our own Con∣sciences: They thus Affronted Christ only when he was in his state of Humiliation, but we do it now in his state of Exaltation, and lastly, They did it but once, whereas we do it often, Crucifying the Lord Christ afresh, &c. Heb. 6, 6. Trampling that pre∣cious Pearl under foot (as if he were no better than the filthiest Dirt in the Streets) Heb. 10.29. How much Sorer Funishment then do they deserve (beyond that of the Jews that became a Curse, &c. for this choice) who dare chuse a Lust before the Lord, &c. we should rather condemn our selves.

The Third Note is respecting Pilate, (as the 1st and 2d relates to the People) who herein failed foully, in giving this mad people (who, he knew had delivered the Just One out of Envy into his hands) the liberty of such a choice: Why did he not rather (as Job) break the Jaws of the Wicked, and pluck the Spoil out of their Mouths, Job 30.19. why did he not (when he found, as he said, that Jesus had done no evil) pronounce him Innocent contra Gentes, and acquit him by publick Proclamation? But this Pagan Standard of Justice was not made (as it ought) of Heart of Oak, or of the hardest of Mettal; It was Pusillanimity and Popularity that misled Pilate, and so muzzled him that he could not contradict the rage of the Priests; and of the many headed Multitude with this third Politick means, which he grounded upon an ungodly custom of releasing a Prisoner at the Passover, to Grace the Solemnity of that Feast in Remembrance of their Deliverance from the Egyptian Bondage at the Passover-Time. N. B. Note well; Which custom (though by long prescription it was now be∣come a necessary Law, Luke 23.17.) was, in its own Nature, no better than a pro∣phanation of that Holy Feast, and an Abomination to the Lord in Justifying the Wick∣ed, and Condemning the Just, Prov. 17.15. the Customs of the People are Vain still upon Holy Days, &c. Jer. 10.3.

The Fourth Politick Means that Pilate used to clear Christ the fourth time, (when still the out-cry, Cruoifie him, Crucifie him, continued) was by scourging Jesus, suffering the Souldiers to Plat a Crown of Thorns upon his Head, a Bulrush Scepter in his Hand, and an old over-worn Scarlet Robe upon his Body, and then cast all their Scoffs upon him, as upon a Mock-King, &c. This was the worst of all the four means, John 19.1, 2, 3, 4. All this was done (as is supposed) by the Command of Pilate, purposely to move the People to pity him, and therefore brought he him forth thus notoriously misused, saying to them [Behold the Man] as who should say, If there be any Bowels of Humanity and Compassion left in you, Commiserate a poor Man so miserably misused, and if you be Men or especially Good Men, let him who is Innocent, Go Free: But these Monsters of Men had put off all Manhood, had no Mercy left in them, their natural humanity was converted into brutish cruelty; They still carry on their old cry, Crucifie. Him, Crucifie him, &c.

Hence, Remark 1st is; That surely All this was Pilate's Sin, for though he was much unwilling to condemn Christ, yet this Arose only from the Restraint of Natural Con∣science against so foul a Fact, but being but an Half-Friend to Innocent Jesus, he tak∣eth Indirect Means to deliver him, as was his comparing him with Barabbas, and espe∣cially his ordering him to be thus grosly injured, although all this was done with an honest Intention for freeing him: For Evil must not be done for procuring good. The least Evil must not be done for purchasing the greatest Good, Rom. 3.8. Pilate persua∣ded himself from his own Vain Politicks (not consulting with God's own Word) that by inflicting these lesser punishments upon Christ, he might take off the Jews from exacting greater, and so thought of the two Evils he would chuse the lesser, This was his carnal Policy. N. B. Note well; Whereas had God's Statutes been his Coun∣sellours (as they were David's, Psal. 119.24.) he would have learnt, That of two Moral Evils or Sins, neither of them is to be chosen, Nullum Malum est eligibile: And that this fact of Pilate's Scourging Christ, &c. was not only Unscriptural, but it was very Irrational also: For a man of common sense, much less a Great Judge (repre∣senting God's Room) should make such a sensless Argument as this, [I find no fault in him, therefore I will chastise him, &c.] Who can but wonder? But Carnal Men of cor∣rupt Minds cannot Resist Sin directly, but would only shift it off, and put it by, so far as they can handsomely do it with a consistency of their credit or profit, or any other Darling beloved Lust, as Pilate did here four times.

The 2d Remark is; Behold the Man, yea the God-Man, the Lord Jesus, how he was Abased and Abused by Wicked Men; For he was Scourged probably twice, first before Condemnation, Luke 23.16. & John 19.1. which was an extraordinary Pu∣nishment, whereby Pilate designed to divert and satisfie the Rage of the Jews against Christ, as he expected it would content them. And secondly after Condemnation described in Mat. 27.26. & in Mark 15.15. Though this was done both times against the light of Pilate's Conscience, by whose order the fact was done. Our blessed Surety suffered Scourgings, because he stood in our stead, who had sinned: That he might free us from the Stings of our Evil Consciences, and from those Scourges of Divine Justice, by the heavy Hand of God Almighty, yea and from those stinging Scorpions of Infernal Devils in Eternal Torments: Sanguis medici est medicina phrenetici, ita factus est per gratiam Domini. By those bloody Wails made upon the scourged back of our Dear Redeemer are we delivered, he made us a Plaister of his own blessed blood, for by his Stripes are we (wretched phrantick Sinners) healed, &c. Isa. 53.5. N. B. Note well; We account the Weapon-Salve almost Incredible, that applying of Ointments to that Sword which Wounded a Man, should by an occult quality heal the Wound in the Wounded Man: But this Mystery Christian Religion assureth us of (though there never was a President in Nature) That the Scourging and Wounding of one Man should cure Another, yea a World of Men, Women and Children, but Behold the Man, who was not only Scourged for our Sins, but had also,

N. B. Note well; 1st. A Crown of Thorns platted upon his Head, Mat. 27.29. John 19.5. 1. To remember us of that direful Curse that first came into the World for Adam's Sin, Gen. 3.18. The Curse began in Thorns and ended in Thorns, for Christ, the Second Adam, by wearing this Crown of Thorns (which was the first fruits of the Curse) took away the Sin and Curse of all his Redeemed People; whence we learn farther, that 2. Christ's Kingdom was not of this World, for then had it been a Crown of Gold, and not a Crown of Thorns. And 3. That the Members of Christ must not expect a Crown of Glory in this lower Life, 'tis Reserved for a better World, the Crown of Thorns must be expected here below. [Non decet sub capite spi∣nato

membra vivere in Delicijs,] Saith, Bernard it is not fit, Seeing the Head was Crown∣ed with Thorns, that the Members should be Crowned with Rose-b••ds (saith Zanchy) or live in Delights and Wouldly Pleasures. But 4. To Teach us that seeing Christ wore a Crown of Thorns for our sakes, and for our Sins, and not for his own, in the way of his Patience▪ we should therefore for Requital set a Crown of Gold upon his Head (as the Spotise in ••he Song did, Cant. 3.11.) In the way of Obedience These Thorns being pu••gitive, prickly and share as the point of a Sword (so the word signifies) must needs be extream sensible especially considering that his Body being made of the finest Temper and Tenderest Constitution, easily touched with the least hurt.

N. B. Note well; 2dly, Behold the Man again▪ How he was Arrayed i•• Scarlet, be∣ing first stripped of his own ordinary wearing Garments, Mat. 27.28. a Purple Robe they put upon his when stripped, Ma•••• 15.17, 30. & John 19, 2. being a Coat of that colour, which did only counterfeit the colour of Purple or Scatlet, and was (possibly) some Thread-bare Garment of a Red-Coat Soldier, but suppose it were some Old Coat that had been used in Triumphs or in Sacrificing, &c. yet could it be no better than a Vile Vestment. because it was put on to mock Christ, and to please Caesar, as well as those Kill-Christs: However this was not done without a marvellous Provi∣dence of God, to teach us, 1. That the Second Adam must be stripped naked (both to be scourged, and to have this Mock-Royal, Garment put upon him) that He might make an expiation for that Primitive nakedness, which the first Adam contracted by his first Sin, Gen. 3.7, 10. Thus was Joseph (a type of Jesus) stripped by his Brethren, Gen. 37.23. Because his Parti-coloured Chat was an Eye-Sore to them, &c. 2. They make Christ a Mock-King here by thus Arraying him, for he was indeed a King, but an obscure one, as was Melchi••••deck, yet his Kingdom comes not with Obser∣vation, and oh that it may be within us, Luke 17.20, & 21.

N. B. Note well; 3dly, Behold the Man again, How a Reed for a Scepter was put into his Right Hand, Mar. 27.29, &c. Thus they made a Mock-King of Christ, the King of Saints, Rev. 15.3. Accoutring the Son of God like a Fool in a Play: So do all those still in this day, who will not submit to the Scepter of his Spiritual Kingdom, and give him full Soveraignty over their Souls and Consciences, but (at the best) serve him only with Carnal Commandments in their Ceremonial Worship: All this History hath a Mystery in it, signifying how Satan mocks the Souls of Mankind, as Christ was plaid upon in these three last Stage-Play Accoutrements, the Mock-Robe, the Mock-Crown, and the Mock-Scepter. Thus Sinful Souls are Mocked by Satan 1. In their Vain Ostentation of Worldly Grandeur, whereof the Purple Robe, the Vestment of Potentates, was a Badge, &c. 2. In a Greedy Affectation of Worldly Wealth, which is intimated by the Crown of Thorns, for Riches are the Thorns which choak the Seed of the Word slily and subtilly, Mat. 13.22. over-topping the Corn, harbouring Ver∣min-Lusts, and at last pricking the Consciences of those that do grasp those Thorns too greedily. Vitijs & Divitijs, Vices and Riches, (in the Latine Tongue) are near a Kin in Name and Nature. 3. In the Vanity of Worldly Wisdom, which is denoted in this Reed, fair and smooth to behold, but hollow and empty within, better to look upon, than to lean upon it. He that leans upon his own Understanding (or Worldly Wisdom) Prov. 3.5. leans upon a broken Reed, which though it want substance, may sufficiently serve to Pierce into his Hands, and into his Heart also, Isa. 36.6, &c. N. B. Note well; We read, that Christ in Scripture had a threefold vestment, 1. That at his Birth, when his own Mother (though newly delivered, and much weakened with her Travel) had such love for her Son, as be at the pains to wrap him in Swad∣ling clothes to keep him warm, Luk. 2.7. this was the badge of his Poverty, for though he was born King of the Jews (as the Three Wise Men of the East styled him) yet was he wrapped up in poor, ragged clouts (as the Word there signifies) not in the best, but basest place in the Inn. His 2d. Was here at his Passion, a Vestment of Vile∣ness, and a badge of contempt cast upon him in this Red-Coat, which his Step-Mo∣ther, Cant. 3.11. The Jewish Synagogue got him scornfully Arrayed with, &c. His 3d, Was after at his Resurrection, when Christ clothed himself with Honour and Ma∣jesty, Psal. 104.1, 2. prodigiously splendid must needs Christ (the Lord of Angels) be at his Resurrection, when at that time the Angel (who was but Christ's Servant) had a Countenance like Lightning, and his Raiment as white as Snow, Mat. 28.3. with which dazling Lustre and Majesty, he frighted all the Priest's Guard of Souldiers away, and himself sat down upon the Tomb-stone as a Conqueror, Though his Body, was Sown in Weakness, yet was it Raised in Power, &c. 1 Cor. 15.43. and in as great Glory as he had in his Transfiguration a Type hereof. Accordingly Christ had a threefold Crown. 1. This of Thorns a Crown of Grief and Disgrace.

2. A Crown of Grace, (in the Gospel) Conquering and to Conquer, Rev. 6.2. And

3. A Crown of Gold and of Glory, Rev. 14.14. we should go forth and behold the Man, thus three times crowned, the first by his Step-Mother, the two last by his Hea∣venly Father, Cant. 3.11.

Lastly, When they had thus Adorned Christ like a Puppy Pageant, then follows their Ludibrious Homage they Pay to their Stage-Play-King. 1. Bowing the Knee to him, which Dissembled Prostration was the most palpable evidence of their stiff-neckned Hearts, and the plainest posture of the profoundest scorn, as appeareth; 2. In their saluting him scoffingly with [Hail King of the Jews,] Mat. 27.29. Thus pretending to Worship him, while they were Intending to worry him. And such Ludibrious De∣votion do all Hypocrites pay to our Lord Christ to this day [Drawing nigh to him in their many Cringings with their Bodies, but still have their Hearts far from him,] Isa. 29.13. Displeasing Devotion is a double Dishonour, as dissembled Sanctity is a double Iniquity. 3. When they had thus made a Laughing-stock of Christ, then they Spit in his Face, as if that had been the worst place they could find to Spit upon, whereas the Spouse highly extols it to be White and Ruddy, his Cheeks as a Bed of Splees, his Lips like Lillies, and his Countenance Transcendently Comely, and Altogether Lovely, Cant. 5.10, 13, 16. Yet was he content to be Spit upon, to cleanse our Faces from the filth of Sin: Thus doth Prophaneness cast Dir•• and Drivel still into the Face of Christ, which he will wipe off with a vengeance upon such Villains sooner or later, &c. If Job complained of this Affront done to him by the worst of Abjects (who durst not con∣verse with Humane Society because of their Out-lawries against them for their no∣torious Misdemeanours) yet spared not to Spit in the very Face of Job (who was a Prince in his Country) Job 30.5, 10, &c. How much more will in due time Almighty Jesus, Jude ver. 14, 15, &c. 4. N. B. Note well; That these Barbarous Miscreants (not without the good liking of their Lords and Masters the Priests, &c.) might spare for no kind of cruelty to Christ, [They smote him with their Hands,] This John addeth to the Affronts, John 19.3. Thus our Lord gave his Cheek to the Smiters, Lam. 3.30. Isa. 50.6. and because they could not do him Mischief enough by smiting him with their Fists, they strike him, who was the Judge of the Earth, upon the Cheek with a Rod, Mic. 5.1. They smote him with a Cane upon the Head, Mat. 27.30. which blows (say the Antients) forced the Crown of sharp Thorns so much into his Head round about, as the pricks thereof made no fewer than seventy two Wounds in his Head: All this it cost Christ in gathering up All the Curse (in the Thorns) for Adam's Sin, Gen. 3.18. and taking it upon himself, wearing it for a Garland as an Ensign of Victo∣ry, &c. They beat him as a Fool for Aspiring after a Kingdom (as they thought) foolishly and unduly.

The 4th Remark is; Pilate's compliance with the mad crew, in condemning Christ to be Crucified, though he had no fewer than four times absolved him as Innocent, Mat. 27.23, 24. Luke 23.14, 22. Mark 15.14. & John 18.38. & 19.4. which shews, N. B. Note well; That he who is not throughly resolved to resist every known sin against all Dangers and Difficulties, will undoubtedly yield to it at last, though he hath made before some considerable resistance, as Pilate did here, who acted not here∣in from a living principle within him, but only from the Restraint of his Natural Conscience to so foul a fact (as before) as likewise from outward Motives, which made him for a while stand very stiff for Acquiting Christ.

As 1. His Wife's Dream, Matth. 27.19. which (some say) came from the De∣vil, for hindring Mans Redemption: But others think better, that it was a Divine, (not a Diobolical Dream) sent from God providentially, for vindicating Christs Inno∣cency, even while he stood at the Barr of a Pagan Judge; yea, Theophylact says fur∣ther, God sent his Dream, non ut Solveretur Christus, Sed ut Salvaretur uxor, not for the Deliverance of his own Dear Son; but for the Salvation of this Womans Soul: However, Pilate's Wife was so far Extraordinarily Inspired, that she sent to him this Mes∣sage, [Have nothing to do with that Just One,] which Teacheth us, N. B. Note well; 1. However natural Dreams be, yet God can make use of them for his own Ends, for clearing his Sons Righteousness, that, though he were Condemned afterward, yet our Justification from sin, might more clearly shine forth, when it thus was made Ap∣parent; Christs Condemnation was for our sins; and not at all for his own. &c. The Great God over-rules Natural and Diabolical, as well as Orders Divine Dreams, as here Pilate's Wife was troubled in her Sleep, about the Injuries and Injustice done to Innocent Jesus, and Pilate must have notice hereof, while he sat upon the Bench just ready, (for fear of a Tumult) to pass that most sinful Sentence against our Saviour, the most Just Jesus: And though this seasonable Advertisement did not move Pilate

so far, as to set Christ free from suffering, (for God had otherwise Determined it, Acts 4.27.) Yet doth he openly proclaim Christ's Innocency. And this Teaches, 2. ly N. B. Note well; That it is the Duty of Wives, to do what in them lyeth, for hindring their Husbands from committing sin, as Pilate's Wife did him: She may rise up in Judg∣ment against such Wives, as do not only neglect this Duty; but also do promote and strength their Husbands Hands in ways of Wickedness, (as Jezabel did Ahab) whereas their Wise Conversation, should prepare, and even pave a way for their Hus∣band's Conversion, 1 Pet. 3.1, 2, 3. That they may not only hinder them from Hell, but also help them to Heaven: This they ought to do seasonably, as Pilate's Wife did in a good season, just when her Husband was going into sin, and so Abigal stop'd Da∣vid, just when he was going to shed blood, 1 Sam. 25.31, 32. for which he blest his God: So the Ass stop'd Balaam from sin, if it be a Wife that stops us from doing e∣vil, we should not say we scorn the Voice, or Advice of a Woman, ('tis below a Man to do so) but rather as Abraham, we must hearken to the Voice of the Wife, Gen. 21.12, 13. Though it seems Grievous to us, yea though it be the Voice but of an Ass, bless God for an hindring Ass, &c. N. B. Note well; Because Pilate hearkened not to the Voice of his Wife, in this Divine Admonition effectually, but acted the con∣trary at the last, was he not therefore, by a just Judgment of God upon him, kick'd off the Bench by the Emperour Tiberius? Soon after this he was Accused by those ve∣ry Jews (whom he had now gratified) was degraded and divested of all his Honours, so Banished to Vienna in Germany, where discontents (with his own Disgrace and In∣gloriousness) drove him to Destroy himself with his own hands, &c. as History re∣lateth, Eusebius, &c.

The 2d Outward Motive that for a while did with hold Pilate from condemning Christ, was Christ's wonderful and strange silence, at all the slanderous Accusations cast upon him, by his malicious Adversaries at the Bar, when Christ's Life was so nearly and deeply concerned: The Devil could say to God [Skin for skin, and all a man hath will he give for his Life,] Job 2.4. Though Job held his peace at the loss of all his Childrens Lives, because it may be (saith that Old Liar Satan) he loved them not so well: But when he comes to be in danger of his own Life (which he cannot but en∣tirely love) then will he speak out, and speak Blasphemy without sparing, &c. But our Dear Jesus hath not one word to speak, though for the saving of his own Life, &c. This Amused and Amazed Pilate; and therefore was he loth to Condemn him, not understanding why he seemeth to sell away his own Life by his strange silence, be∣cause he loved the Lives of our Souls, better than the Life of his own Body: Beside Christ knew that Pilate would yield at the last, and to what purpose should he plead for himself, before such a Judge, who, (though he Judged him Innocent) had suffered him to be Scourged, and Notoriously Abused, merely to please the Wretched Jews; no good could Rationally be expected, (by his Pleading his own Case and Cause) from such a Man-pleasing Judge: Moreover, Pilate marvelled the more at Christ's holding his Peace, because that poor Pagan was Ignorant of Christ's standing in our steads, to suffer for our sins; so was in some Sense guilty, (as our Surety) of all the sins of the World, which he consented to by his silence, though altogether Innocent in himself; yet so willing to be Condemned, as not to speak one word for the saving of his own Life before him, Matth. 27.12, 13, 14. & John 19.10. N. B. Note well; Now (I pray you) let us learn to do as Ahasuerus the King, did to Mordecai, when asking his Courtiers, [what Honour and Dignity hath been done to Mordecai, for sa∣ving my Life? They Answered, there is nothing done yet for him,] Esth. 6.1, 2, 3. Hereupon the King then promoted him to great Honour for this Meritorious Action, and Delighted to do so, ver. 4.6.10, &c. So let us be asking our own Hearts, (com∣muning with them upon our Beds, when our Sleep departeth from us, as the King's did, Psal. 4.4.) and saying to them, [what Honour and Dignity hath been done by us to our Dear Redeemer, for saving the Lives of our Souls, loving our Salvation, more than his own Reputation, which he would not vindicate by saying one word for him∣self, &c.] If our Hearts answer again, as they did. [there is nothing done yet.] Oh! For shame let something be done now to Honour Christ, (the time past of our Lives may suffice us, 1 Pet. 4.3.) 'Tis enough, and more than enough, we have neglected this grand Duty so long: Now let us rise up and be doing, and the Lord will he with us, 1 Chron. 22.16. Not only to build a Temple for Christ, who far more than Mor∣decai, sought the weall of his People, and speaks peace to all his Seed, Esth. 10.3. Saying, [give me your sins, and take you my blood, and be saved by it;] thereby shall we build a Temple for our selves for ever.

The 3. outward Cause, why Pilate stood so stiff a while for Christ, was when he heard [He was the Son of God,] though this Heathen understood not what the Son of God was, being better acquainted with his Dunghill-Deities, and Pagan Idols: Yet, whereas before Christs Innocency had Triumphed in this Pagan's Conscience, but he hearing the Name of God, this puts him into a mighty maze, [he was the more a∣fraid,] John 19.7, 8. As he had feared a Tumult from Men before, Matth. 27.24. So now he fears more the wrath of God upon him, should he dare to lift up his Hand against the most High: N.B. Note Well; Oh! How notoriously and utterly Debauch∣ed, yea, Satanized are the Debauchees of this Day, that dread not to Rend the Reve∣rend Name of God, (Deut. 28.58. which should not be taken in vain, Exod. 20.7.) into many pieces in their most Execrable Oaths, and most Detestable Blasphemies; Assuredly this poor Pagan, (who knew not the Word of God) will rise up in Judg∣ment against this Cursed, Cursing Generation, among whom the Name of God, (which is Dreadfull among the Heathen, Mal. 1.14.) is so commonly ••••lched out of their Black and Blasphemous Mouths, without any Reverence at all▪ To which they add the Trade-driving of Whoredom, that chast Joseph calls no peccadillo, a small sin, but great wickedness, and durst not therein sin against God, Gen. 39.9. And thus Ho∣ly David sets God's Statutes before him, so that he durst not wickedly depart from God, but keep himself from his Constitution sin, Psal. 18.21, 22, 23. So that though an Act of this Wickedness was found in him; yet can he Appeal to his All-knowing God, that no way of such wickedness could be found in him, Psal. 139.23, 34. He durst not (though once overtaken with it) drive a constant Trade of it, neither that, nor any other sin had an High-way over, or thorough-fare upon his Heart, because he feared God, as Gen. 42.18. Nehem. 5.15. This Pagan Pilate had some fear of God, which Glorious Name, startles and stops him again, so Remands Christ into hi•• Hall, and Re-examins him with his [Whence art thou?] John 19.9. to wit, art thou•••• Man, art thou a God? To which Christ gives no positive Answer, (knowing, if he had asserted his Deity, Pilate would have Acquitted him, who gave up himself at this time and place, to be Condemned) save only, that Pilate had no such power, (as he boasted of) over him; but as it was given him from above, ver. 10, 11. No Man could give him any power to Comdemn an Innocent Person, though God gave it him now, for his own glory, &c.

This ushers in the 4th outward Cause or Motive, why Pilate still sticks so stiff for our Saviour's Absolution: To wit, Christ's Threatning him with sin, both in the De∣liverers, the Jews, and in him into whose Hands he was delivered, to confirm their Condemnation: As if Christ had said to him thus, [Thou boasts of my power, as if thou were a little God within thy self, yet who gave thee any power to execute the Innocent? Can thy power match mine, that is the power of God, whereby I have often escaped out of my Enemies Hands, because my Hour was not then come, as it is now? Do not bear thy self over-bold of thy power; for I know thou will Truckle to the People, notwithstanding all thy power: Thou art indeed in a place of power, but have a care thou be Just in thy Office of Judge, lest thou give a dear Account to him that is Higher than the Highest: Thy sin comparatively is less than that of Judas, and of the Jews, for they sin out of Malice, &c. but thou out of fear of Man, and out of Ignorance of God's Word; yet know, no Man can have any hand in killi•••• Christ, but he must sin, &c.] This caution doth startle and stop Pilate yet more, (N. B. Note well; Oh! That the Sense of sin may stop us Christians, as it did this Pagan.) Hereupon he goes out to his Hall-gate, (where the Chief Priests, &c. still wai•••• for their Prey) again, and there presseth upon them for his Release, more than eve•••• But while he urged Christ's Absolution this time also, they cry out against Pilate, that if he Justified him whom they had Condemned in their Court, and committed the Prisoner to him, they would Article against himself, [as no Friend to Caesar, &c.) John 19.12▪ This saying knocks down all Pilate's Honesty dead to the ground, save only, that as he had brought Christ out from the Barr before, shewing him most no∣toriously abused, that they might be moved with Compassion towards him, when he said to them, [Behold the Man] thus madly misused by the Rude Rabble Soldiers. So here again he brings him forth from the Bar, and cries again, [Behold your King,] John 19.13, 14. Are you not ashamed to kill your King, whom you have caused me to put all this Contempt upon: Those faint Essays of Pilate's clearing the Innocent, were took weak Remedies for Curing so strong a Malady as the Priest's Malice: Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus, but though they Relented not at their beholding the Man, and beholding their

King, thus abominably abused, N. B. Note well; 'tis meet we should be moved to see the King's Son so basely Scourged by the basest of Men, and that for our sakes, not for his own; those Miscreants melted not, Mollified not to behold the most pro∣digious, and profoundest part of our Redeemer's Misery, but on the contrary; made themselves sport thereof; and with many Outragious and Spiteful Speeches, flocked about Pilate, Threaten to Accuse him of Treason to the Emperour, for Labouring by many means to Release such a Traitor to Caesar's Government. Now is Pilate Conquered to yield, for two Causes and Considerations. N. B. Note well; First, the Impatiency, Importunity, and Impudency, both of the Priests, and of the People, [like Priest, like People,] Pilate faintly saith to them, [shall I Crucifie your King?] the more backward he was to it, the more madly forward, and furious they were for it: And the same Mouths, that had but a little before, cryed [Hosanna] to Christ at his entring into Jerusalem; now with their loudest Clamours, cry [Crucifie him,] and to shew the earnestness of their Divelish Desires, they double that Outcry, saying, [Crucifie him, Crucifie him,] He is none of our King, [we have no King but Caesar,] let him be pushed out of the City to be Crucified: Then Pilate Feared a Tumult, Matth. 27.24. As God made this People's choice their Judgment; they would have no King but Caesar, (as if there were no King in Sion, Mic. 4.9. And as if they Rejected the Lord from being their King, 1 Sam. 8.7.) God gives them their choice with a Vengeance, for their King Caesar utterly destroyed them, as was prophesied, Zech. 11.6. which was fulfilled by the Emperour Vespasian: So this fear of Man brought Pilate into a Snare, Prov 29.25. Causeth him to comply with the Cla∣morous Crew, to avoid the Danger of a Tumult, &c. The Second cause of his complying, was his fear of losing Caesar's Favour, fearing that more than the loss of God's: So chuses to obey the Creature's Corruptions, rather than the Creator's Com∣mands: And in fine he loses the Favour of both, as the sequel sheweth.

CHAP. XXXI.

WHen this Cowardly and Inconstant Pilate, was thus Sordidly overcome by the pressings both of Priests and People, and overawed by his fear of losing Cae∣sar's Favour; and so (by Consequence) his Office of Power and Presidentship, then he that had been as stiff as an Oak, in absolving Christ so oft before saying, [I find-no fault in him,] becomes as supple and plyable as a Willow, and complies with the cursed Crew, to Condemn the Innocent and Faultless One, that they might lead him away to Execution: Whence do arise these few Remarks.

Remark The 1st. is, That Men of no Principle, (Magistrates or others) that Act for pleasing the People, and fear of Princes, (Dust and Ashes) more than the liv∣ing God, cannot persevere in their pretended Piety or Honesty; but yields at last to the Temptation:

Remark 2d. Such as do yield to the Tempter, (whether they be Godly or Ungodly) are sure to be punished for not persevering, as was Adam for yielding to Eve, Samp∣son to Dalilah, and Pilate here to the People, as Adam lost Paradise, and his Primitive Excellency, (both to his Person, and to his Posterity) and as Sampson lost his Strength, his Eyes, his God, and his Life thereby: So Pilate (perplexed here with Threats of Impeachment) persists not Honest in his Office, soon after he was kicked out of it by Cajus, for perverting of Justice, Banished into Germany, (as before) where through Grief and Shame, (for loosing both Gods Favour, and Caesar's) he became his own Death-Man: Eusebius, Hist. lib. 2. cap. 7. and which is worse, he stands Branded in the Bible, for Condemning the Just One, upon Everlasting Record, to the end of the World, to say nothing of his Torments for it in the other World: N. B. Note well; This should Teach all Persons to fear God above the World, we may not warp and act against the Light of our Consciences, as he did.

The 3d Remark is, Above all it concerns Magistrates to be Men fearing God, Exod. 18.21. Able and Active, Strong and Stout Hearted, well underlayed with Righteousness, as well as Riches, fearing God above all: Judges should be Men of Courage, ceur de Lions, Solomon's Throne was supported with Lions, to shew what manner of Men such, as Sit in places of Judicature, should be; and what Mettal a Magistrate should be made off. The Standard of Justice, should be of Case-harden'd Steel, and the Main-posts of a Common-wealth, should be Heart of Oak: Tully tells

us, 'tis a Mercy to have Judges [Modò Audeant quae sentiant] so they dare but do ac∣cording to the Dictates of their Consciences, which because Pilate did not do, there∣fore all that Evil aforesaid, by a Just Judgment of God, came upon him: As Joseph yielded not, though his Sollicitations were so oft renewed: So he and Daniel had no fault found in their Grandeur, save in the matters of their God, &c.

The 4th Remark is, It was a wonderful providence of God, that Pilate should in these his contrary Actings (of Absolving and Condemning Christ) serve God's Will (as well as his own) both God's Secret and his Revealed Will. In his Absolving Christ so often, he concurred with the Revealed Will of God, which declareth him Faultless and without Sin, Heb. 4.15. A Lamb without blemish (of Original Sin) and without spot (of Actual Sin) 1 Pet. 1.18. and in his Condemning him Pilate served the Secret Will of God, which laid upon Christ all the Sins of the whole Elect, Isa. 53.6. according to the Covenant of Redemption contracted betwixt the Father and the Son, for satisfaction of Divine Justice, and for the expiation of all our Sins. While he stood before the Bar of this Mortal Man, he stood in our stead according to the Determined Counsel of the Immortal God, Acts 4.27. N. B. Note well; Therefore Pilate serveth God's Secret Will in Condemning Christ, yet sinneth therein as it was a Disservice to God's Revealed Will, which forbids to condemn the Innocent. A Man may cross the Secret Will of God, and yet do well in so doing, as David did in Praying for the Life of his Child, which was Decreed for Death, 2 Sam. 12.16, 18. on the other hand, Pilate here serves God's Secret Will, and doth Ill, &c.

The 5th Remark is; It is marvelous Incouragement to our weak Faith, that our Lord Christ (before he was condemned) should be,

(1.) N. B. Note well; So often Absolved from all Deservings of any Death, that thereby we might escape the manifold Deaths which we have so well, and so justly deserved. It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often, and by his Wife once, that the believ∣ing Soul might the more manifestly discern that he was not condemned, nor executed for his own Sins, but for ours.

(2.) N. B. Note well; That he was condemned for Blasphemy (which is the sum of all Sins against the first Table of the Law) before the Ecclesiastick Court, and for Se∣dition and Treason (which is the sum of all Sins against the Second Table) before the Civil Court, whereby he bore the Imputation of, and made a full expiation for all our Sins both against the First and Against the Second Table, and so prevent our Arraign∣ment and Condemnation, before the Dreadful Tribunal and Justice-Seat of the great God, &c.

N. B. Note well; And (3.) 'Tis no less an Incouragement to our Faith, when we look upward (beyond those two Courts aforesaid) at the Dispensation of an higher Judge (God the Father) exacting satisfaction to his Justice upon his own Eternal Son (who stood in our Humane Nature as our Surety and in our stead) for all our Sins, while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified. Divine Justice will not Acquit the Sinner without a condign Ransom, not the Redeemer without a congruous Satisfaction, yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died, Mat. 20.28.

The 6th Remark is; When Pilate could not prevail with his three times Justifying our blessed Jesus, Mat. 27.24. but the Tumultuous cries both of Priests and People prevail'd against him, Luke 23.23. He willing to content them, Mark 15.15. Passed Sentence upon Christ, Luke 23.24. but before he could thus Act against his own Con∣science, He took Water and Washed his hands before the Multitude, saying, I am Innocent of the Blood of this Just Person, See ye to it, Mat. 27.24. Thus this poor Ignorant Pa∣gan easily deceived himself, thinking that himself was free of that Sin, which the Priests and People pressed him to: Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin. N. B. Note well; Water is too weak an Ele∣ment for purging of that which cannot be purged but by the Blood of Christ here, or by the Fire of Hell hereafter. Manus Abluit Pilatus & Cor polluit: He cleansed his Hands indeed, and grosly mistaking did as much as say [the guilt of this Innocent Blood shall no more stick upon my Conscience, than doth any Filth upon my Washed Hands now clean wiped off] yet all this while he minded not the main and principal duty of Puri∣fying his Heart, Jam. 4.8. & Jer. 4.14. He did not purge but pollute it by his fol∣lowing Fact, in delivering up Jesus into the hands of the Jews to be Crucified, Matth. 27.26. Mark 15.15. Luke 23.24. & John 19.16. Though he said to the Priests

[See ye to it,] wherein they were paid with their own Coin, with their own very Words, for they had said to Judas [See thou to it,] Mat. 27.4. and now ver. 24. their own very words [See ye to it,] are Retorted upon them by a just Judgment of God: With what measure ye measure out to others, the same shall be measured out to you again, Mat. 7.2. They Reap as they Sow, Drink as they Brew, and are served with their own Sauce, according to the Law of Retaliation: Thought Pilate judged Wickedly in condemning Christ to be Crucified, yet doth he Judge Righteously herein, in saying to the Christ-Killers [See ye to it,] for whatsoever be the fault of Tools and Instru∣ments in any Wicked Fact (as Pilate was) the prime Authours and Ins••••••tours (as the Priests were) have the deepest Tincture of Guilt upon them. The mad multi∣tude answered, [His Blood be on Us and Ours,] Mat. 27.25. Behold the stupefaction of their seared Consciences, They bid Defiance to the Great God, who said [Amen] to this woful Curse, wherein They denounced their own direful Doom, which doggs, them to this very Day. Let Dammes read Numb. 14.28. and abhor Imprecations, &c. These Words Pilate spake to the Priests (as some say) in the Chief Priest's Hall (he going thither to content them, when they scrupled to go into his Common-Hall) or it was (as others say) in some Publick Judgment Seat, set up for this purpose at his own Gate, where the Priests and People at the first Assembled, and there patiently waited till they had their Will. Now follow the four Preambles or Antecedent Circum∣stances of Christ's Crucifixion; As,

First, At this Gabbatha or Pavement, John 19.13. of Gabbah to Raise (because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ, &c.) did the cruel Kill-Christs strip him of his Purple Robes of Mockery, Mat. 27.31. & Mark 15.20. when they had wearied themselves with Mocking Christ in them. Yet did they let the Crown of Thorns (which they had fast fixed, by driving the Thorns [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] into his Holy Head with Batts and Blows, Mat. 27.30, &c.) alone still upon his Head to be Crucified therein, so some suppose because the Evangelists speak only of putting off the Purple, Mat. 27.31, &c.

Secondly. They put his own Raiment upon him, namely his own Wearing Cloaths, Mark 15.20. wherein was the over-ruling hand of God, that All men seeing him to suffer in his own Habit, might Acknowledge, that it was the very He himself and not Another, that suffered in his stead, as Mahomet in his Alchoran blasphemously Asserteth, though in other things he speaketh honourably of him, yet dareth to Deny that Christ was Crucified, but we were cheated with another for him.

Thirdly, They led him away, Mat. 27.31, &c. quite out of the City, unto Golgotha the place of Skulls, in the posture of bearing that heavy Cross upon his Shoulders, which should suddenly bear the weight of his Body, as Isaac (his Type) had done be∣fore, Gen. 22.6. bearing the Wood that was to burn him. Christ was led out of the Gate, fore-signified by the Burnt-offerings which were burnt without the Camp, to shew that he was the true Piacular and Satisfactory Sacrifice, not only for the Jews within, but also for the Gentiles without the Pale, Heb. 13.11, 12, 13. This Golgotha or Calvary was a filthy noisom place, where not only the Garbage of the City, but also the Skulls and Bones of Malefactors (formerly Executed) lay to offend both Christ's Sight and Smell.

Fourthly, They Compel Simon of Cyrene to bear the small end of the Cross after Je∣sus (if not the whole Tree) Luke 23.26. 'Tis easie to suppose, that by this time our Lord must faint under the Burden, his Agony in the Garden, his being Tossed too and fro, and toiled all Night by the Soldiers, one while before Caiaphas, and another while before Pilate, his Scourges, Buffets, &c. must needs spend him very much. Now is he no longer able to bear the Cross: None of the Multitude (for shame) would help him. N. B. Note well; The Death of the Cross was so abhorred of all, no Jew would touch the Cross, no nor this Simon (whom some suppose to be a Cyrenian-Gentile) therefore was he compelled to do it, Mat. 27.32. & Luke 23.26. coming fresh out of the Field, or Country, him they lay hold of, lays the low end upon him, not so much for the easing of a fainting Christ, as to hasten the Execution, and to keep him alive till he came to it; Hence have we these many Remarks.

1st, That Christ was thus stripped twice, to Expiate the Sin which brought the shame of Nakedness upon the First Adam, and that we may be clothed with the Robes of his Righteousness: And that he might bring us to Paradise, out of which Adam was cast as soon as he was clothed, &c.

The 2d Remark is; Christ was Mocked in three places. 1. In the House of the High-Priest, Luke 22.63. 2. In the Hall of Herod, Luke 23.11. And 3. In Pilate's

place of Judicature, Mat. 27.31. Mark 15.20. This was done while the Cross war making ready, and the Inscription was a fixing upon it, He was mocked of Wicked Men, that we might be commended by the Most Holy God, 2 Cor. 10.18. and have his Euge, Mat. 25.34. This shews, Priests, Princes, Presidents as well as People are all mockers of Christ.

The 3d Remark is; We are naturally backward, and hang off, shrinking in the Shoulder, and all of us come off heavily when we are called upon to take up our Cross, and follow Christ, Mat. 16.24. as Simon here did, who was compelled to carry it after Christ, and as Peter was Pinioned and carried Prisoner whither he would not, John 21.18. This cannot be done till Carnal-Self be denied and undone, &c.

The 4th Remark is, Believers have communion with Christ in bearing the Cross, as Simon here, who did but bear up the smaller and lighter end thereof upon his Shoul∣ders, the Cross and heavier end lay still upon the Shoulders of Christ. N. B. Note well, This may be very comfortable to us to consider, that while we are filling up the Af∣flictions of Christ, Col. 1.24. and bearing his Cross, yet the heavier end lyes upon him, (remember Christ has a great load and burden already, add not but be sparing of Sin.) Our part is but the Small End, yea the Chips and Shivers of his Cross.

The 5th Remark is; We must go out of the Camp of Sin, and out of the Vanities of the World to come to the right Altar, &c. Heb. 13.10, 12, 13. The Jews Law was, that such as were put to Death, it should be done without the Camp, Numb. 15.35. and without the City, 1 Kin. 21.13. when our Lord Christ is made [Furcifer] a bearer of his Cross, Murmur not at any Indignities or Expulsions put upon us.

The 6th Remark is; Let us put all our Sins upon the Head of this Holy Oblation, Lev. 16.27. Christ went out of the Old Jerusalem to bring us into the New, and to fit us for the Society of Angels.

After the Preambles come the Concomitants of Christ's Execution, the 1st is the place where; Now is Christ brought to Golgotha (where, the Antients say, Adam was Buried, and where Abraham offered his Son Isaac) that place of a Skull, not only to encourage us in suffering for Christ in the worst of places (as he did for us) but also to assure us, that his Death is Life to the Dead: As in Adam all dye, so in Christ all are made Alive, 1 Cor. 15.22. Hereupon saith Epiphanius, we may marvel that our Lord was Crucified in Golgotha, the place where Adam's Body lay Buried (for saith he) when Adam was cast out of Paradise, he went in his wandrings) to the place where Jerusalem was after built, and there dying, he was buried in this very ground called Calvary, because his Skull was found there, thence had it this Denomination [The Place of a Skull.] In this History (saith he) there is a Mystery, that the Second Adam should be Crucified in the same place where the First Adam lay Buried, denoting how the Blood Christ shed upon the Cross, besprinkled the Relicks of our First Father, and thereby all that Defilement (derived from the first Sin upon all Mankind) is purged away. To this Opinion (as to a Truth) do Athanasius (de passione Domini) Cyprian (de Resurrectione) Ambrose in Luke 23. and Theophylact (in Mat. 27, &c. All unanimously subscribe, so that Origen, who first improved this Tradition, stood not alone in this quaint and curious Notion, N. B. Note well; However, this is most certain, Christ was Crucified in this base stinking place on Earth, that he might purchase a better place for us in Heaven. Abel, (whom Cain decoyed into the Field, and there kill'd him) was a Type hereof, so was Isaac (as above) and Joseph, whom they cast into a Pit, and the Brazen Serpent lifted up upon a Pole in the Wide Wilderness, Gen. 4. and 22, & 37. & Numb. 21. to this unclean place is our Lord hurried out of Jerusalem as a Prophane and Unhallowed Person, unworthy to Abide in that (so called) Holy Cty, Mat. 27.53.

The 2d Concomitant Circumstance is the Company that came along with Christ to his Place of Suffering: Besides the Rude Rabble which mocked him as a Malefactor after the Rudest manner, there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeness, and condoled with Christ in all these his Sorrows and Suffer∣ings, Luke 23.27, 28, &c. especially a multitude of Weeping Women (to whom he had been a blessed Benefactor) which the Evangelist nameth not, yet some of them are named, Mat. 27.56. to those disconsolate ones Christ speaks comforting words, [Weep not for me] that is, do not ye condole my Death, because I most willingly lay down my Life, and most freely undergo my Death, which I shall in a short time con∣quer by my Resurrection, and unless I Dye, ye cannot Live, neither Spiritually nor Eternally. [But weep for your selves,] admonishing that they would have greater and more grievous cause to bewail their own cases and calamities which did now hang over

their Heads, and the Heads of their Children, &c. N. B. Note well; What Judg∣ment this was, he specifies not; but describes by its Effects, Direfull enough: Say∣ing, it were better and more blessed ye were Barren, than bring forth Children to the Murtherets, Hos. 9 12, 14. & 10 8. & Revel. 6.16. Hosea prays there for Bar∣renness, as a Blessing on his People: And if all this Evil befall me, (a green Tree so unapt to burn) what may the dry expect, (both Mothers and Sucklings) upon which God's Wrath will soon kinde: My Death (saith he) will hurt the Jews more than it can Jesus, &c.

N. B. Note here; 1. Christ crosseth not, contradicteth not his own Command of be∣wailing those in Bonds, as bound with them, &c. Hebr. 13.3, &c. We ought to Sympathize with them as Fellow-Members, and to be moved with Compassion to∣ward them, Commiserating their Miseries, as if they were our own, and putting their Souls into our Souls stead, Job 16.4, as these Holy Women did Christ here, as in the same or like Body:

The 2. Note is; The Histrionical Descriptions of Christs Passions made by the Pa∣pists, are here Reproved, [Weep not for me,] as Ludibrious and Amick or pedaptick Tricks, &c. For we are not so much to Lament the Sufferings of Christ, as we are to lay to Heart and Lament our own sins, which were the cause of all: The Jews and Judas, &c. were all set on to this Villany, by our sins, &c.

The 3. Note is; There is a Natural Grief, or Worldly Sorrow, which should be converted into Spiritual and Godly Grief and Sorrow: [Weep not for me, but for your selves, &c.] No doubt but among those godly Men (attending here) were good Nicodemus, Joseph of Arimathea, and many other Men that loved Christ while he lived, and now Lamented for him when he Dyed, and loseing so great and so good a Friend; yet durst not weep so freely and publickly, as the godly Women did in the presence of the chief Priests, in whose Eyes the Female Sex were weak and contemptible; yet in both Sexes, this Weeping was but Natural from their love, (which as fire must discover it self) for the loss of a Friend: But our Lord infor∣ceth Paul's Notion here, [of turning Worldly into Godly Sorrow,] 2 Cor. 7.10. like as excessive bleeding at the Nose, is best cured by bleeding a Vain in the Arm, for Diverting the Blood: So should we turn the course of our Griefs from Worldly Sor∣rows, for loss of Friends, &c. into godly against our offences, &c.

The Third Concomitant Circumstance, was their giving cold comfort to a Dying Man: [Vinegar mixed with Gall,] Matth. 27.34. Our Lord was well nigh spent, and ready to faint, through his Agony and Bloody Sweat, through all his Toils, and Tosses all the Night long, and through his Buffetings, Beatings, Scourgings, and bearing so far the Burden of the Cross: Now when he wanted a cup of generous Wine to chear his Spirits, Psal. 104.15. Prov. 31.6. God the Father out of Justice, (for Expiating the sins of our Surfeitings) and those Miscreant Men out of Malice, deny him a cup of cold Water, but instead of the common favour of some Refresh∣ing Drink, usually granted even to Dying Malefactors: Here's no Drink for a Thirsty, Fainting, Dying Jesus; but Vinegar mingled with Gall, no doubt but these pestilent Priests, did it in Derision to our Dear Redeemer, [Tauntingly talking to him, after a sordid sort [Hail King of the Jews, a King's Wine must be Rich and Royal, here's a dose suitable to thy Royalty, &c.] N. B. Note well; 'Tis the property of Vinegar to Dissolve Rocks (so Hannibal made his Way through the Alps to Rome) would to God a serious consideration of this Vinegar-Potion (drunk by our Redeemer for us) might effectually Dissolve our Rocky Hearts, others have another opinion of this bitter Po∣tion, thinking it was given Christ not so much in Derision, as for Intoxication, to stu∣pify his Brain, and to make him sensless of pain, so Talmud Babylonicum saith.

Some Remarks more may be added here, As 1st, Our Lord had probably this bitter Potion twice Administred at this time, before he was nail'd to the Cross, and cried [I Thirst,] John 19.28, 29.30. Twice did he taste of bitter Potions for us, to pur∣chase our Drinking the sweetest Celestial Joys Psal. 16.11.

The 2d Remark is, Mark calls this Drink [Vinum Myrrhatum,] Mark 15.23. Wine mingled with Myrrhe: It may well be supposed, that those Godly Women prepared some Wine (in their bewailings of his Passion) to Exhilarate his Spirits, that he might bear his pangs and pains of Death the better, this was a Testimony of their Sublime Love: But Christ's Enemies mingled it with Myrrhe to make his Misery the more, &c. This was a Demonstration of those Miscreants most Matchless Malice, in thus noto∣riously aggravating (by so many means) the Sufferings of Christ.

The 3d Remark is; Suppose this Potion was an Intoxicating Drink, &c. Then it

discovers the most execrable Villany, in those cursed Christ Crucifiers: For 'tis the Duty of all Executioners of Justice, that while they are excuting the Bodies of Male∣factors, they should shew a special regard for the Salvation of their Souls. Yet those vilest of Villains design that our Redeemer (as one dead Drunk) should dye.

The 4th Remark is; Though these Priests and People were in hast to have him out of hand d••spatched, for they had not been yet at their Morning Sacrifice (though now it was about Nine a Clock, their third hour from six, Mark 15.25.) so give him this Potion to shorten his Life (as some say) but notwithstanding all their hast, as hasty as they were to Imbrue their Hearts in Christ's Blood (which Pilate had wash'd off from his Hands) so to go reeking and smoaking in that Blood Guiltiness to their Worship of God: Yet Christ drank it not, for he will lay down his Life at his own pleasure, and not at theirs; teaching us, that no pain should make us so impatient as to do any thing to shorten our lives.

The 6th Remark is; We are all apt to condemn the Jews for giving so bitter a Po∣tion to a Dying Jesus, yet such a Jew is every Impenitent Sinner, that dare sin against a living Christ, and therein give him a Cup of Gall, and the Poison of Asps, as he complains, Deut. 32.32, 33. They gave me Gall for Meat, and Vinegar for Drink, Psal. 69, 21. therefore should we Judge our selves as well as the Jews for serving him with our sins, Isa. 43.24.

The 4th Concomitant circumstance, is an Introduction of the painful passion and dolorous Death of our dear Redeemer, which contains sundry branches; As 1. They strip him again of his own wearing apparel, whereby it was well known that it was the very he, and not another that suffered death in our stead, there could be no cheat in the case, but it was he (his own self) that bare our sins in his own Body on the Tree as 1 Pet. 2.24. assures us. N. B. Note well; Our Lord was thrice stripped, first of his own Raiment, Mat. 27.28. that a Souldier's Coat might be put upon him for a Ridicule; and 2dly, Off again goes this Robe of Mockery, ver. 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision: And now they strip him the third time, &c. That he might hang naked upon the Cross, and behold his very Garments parted among his Crucifiers, ver. 35. All this was done 1st, That the Prophecy might be fulfilled, figuratively in Daniel the Type, and lite∣rally in Christ the Antitype, Psal. 22.18. 2dly, That he was Crucified naked, it was to cloath us with the Rich Robe, and Royal Raiment of our Redeemer's Righteousness, that Golden Fleece of the Lamb of God (who taketh away the Sins of the World) to ex∣piate our Sin in the Abuse of Apparel, and to purchase for us the priviledge of put∣ting on comely Raiment, according to our place, &c. 3dly, To teach us patience when spoiled of our Goods, and Cloaths torn and taken off our backs, Heb. 10.34. Our Lord, as Elias, being now to Ascend into Heaven, did willingly let go his Garments. So we, What the Master sends for from us, straightway we must let it go, Mat. 21.3. as knowing in our selves (which is better than knowing by Books, or by the Relation of others) that we have in Heaven, a better and more enduring substance, as well as cloathing▪ &c. The Antients do gloss upon Christ's Under-Garments, which were di∣vided into four parts, and given to the four Soldiers that were imployed in Crucify∣ing Christ (as the cloaths of the Executed are given to the Executioner) to signifie the Church in the four parts of the World: But his Upper Garment or Seamless Coat (which, they say, his Mother made for him) doth set forth the Unity of the Church in the Bond of Love, which is a Grace above all other Graces, 1 Cor. 13.13. as that Coat was a covering above all his other Apparel: Christi Tunica est Ʋnica, Christ's Coat, his Dove, and his Dove-Coat, the Church, is but one, Cant. 6.9. 'Tis one without any Seam or Sewing all over, 'tis Catholick over all the World, and never so divided in it self, as that it needeth uniting: They that rent it by Schisms, are worse than those Rude Souldiers, who would not rend this Coat without Seam, John 19.23, 24. N. B. Note well; Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings, the Souldiers could not cast the Dice upon our Saviour's Gar∣ments, but it was foretold, &c. the most bruitish Men are Bridled by God, like the Blind Horse in the Mill, knows not the end or tendency of his Work, as his Master doth: All is decreed to our very Garments, yea to our very Hairs, Mat. 10.30.

The 2. d Branch of the Introduction of Christ's Passion is, when they had stripped him, they then lifted him up upon the Cross, and Nailed his Hands and Feet fast to it: All this was done for several Reasons.

Reason 1. For fulfiling the Figures of the Old Testament, so exactly in the New. The Heave offering that was lifted up, and heaved toward Heaven, Exod. 29.27, 28.

& Numb. 15.20. which was their Homage Heaved up to their Heavenly Landlord, and 18 30 32. This prefigured the Exalting of Christ upon the Cross; but more pe∣culiarly the Brazen Serpent set upon the pole in the Wilderness did signifie, Numb. 21.8. as Christ himself Interprets it, John 3.14. This was a Noble Type, and a Notable Figure of Christ's lifting up upon the Cross: The Congruity is great, there it was, [Vide & Vive] look and live, so here it is, [Crede & Vive,] believe and live: Look (with an Eye of Faith) and be Saved, ye ends of the Earth, Isa. 45.22. which is the most general promise in the Word of God: There it was, they that looked upon their Sores, and not upon the Sign, dyed for it: So here it is, that they which look upon their Sins only, and not upon their Saviour, do Despair and Die: There it was, that such as looked upon the Serpent though with a weak Eye, were Cured: So here it is, if we look upon Christ Crucified, as he is held forth in his Ordinances, and especially in the Sealing and Confirming Ordinance, Gal 3.1. though but with a weak Faith, so we be but Faithful in Weakness, we shall be Sa∣ved, &c.

The 2. Reason why Christ was thus lifted up, and Nailed to the Cross, was for assuring as, that he bore the Curse of the Law, (due to us) and the Extremity of the Wrath of God (both in his Body and Soul) for our sins, Gal. 3.13. 1 Pet. 2.24, No other Death would satisfie, not only these Mens matchless Malice; but also the Great God's Holy Justice, or could be so fit to deliver us from the Curse of the Law, except this Cursed Death of the Cross, more accursed than Stoning, or any other kind of Death; not so much in its own Nature, or in the Opinions of Men, or by the Law of the Land, but mostly by vertue of a particular Law of God (foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die) Deut. 21.23. & Gal. 3.13. Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths, Numb. 25.4. & 2 Sam. 21.6. And therefore the Apostle (in speaking how low Christ abased himself) doth not simply say, he did so unto Death, but adds this Accent, [even unto the Death of the Cross,] as the worst sort of Deaths, Phil. 2.7, 8. But of this more hereafter.

The 3. Branch is, Pilate at the Priests Instigation, puts an Inscription over Christ's Head upon the Cross, importing his Capital Crime: This all the four Evangelists Re∣cord, some shorter, and some larger: He that speaks shortest, yet speaks enough to the matter of the Accusation, that Christ was Condemned to be Crucified, for ta∣king upon him to be King of the Jews, which they pretended was Treason against Caesar, Pilate (by a special providence of God) far beyond his own Intentions, gives Christ a glorious Testimonial, which he would not alter, though Solicited thereto by the Priests; who designed this Superscription, to be the Brand of his Usurpation: But as it was thus over-ruled, it tended much to the glory of Christ, who was indeed Jesus the Saviour, and indeed a King, especially of the Jews, or the true Israelites of God: N. B. Note well; The Mouths and Hands of wicked Men, are so Ordered by the most Wise God, that they are constrained against their own Wills to Honour Christ, when they design to Dishonour him: This may serve as a Cordial and Com∣fort to the Servants of Christ too. Some indeed do say, Pilate did this to be Re∣venged of the Jews, for their Senseless Importunity and Impudency in putting him be∣yond his Aim, to Condemn the Innocent, which he would not have done, had they not pressed him to it, beyond his Pagan Power, yet doing it with great Reluctancy, however, our Lord was thus Intitled by his Hand, which was guided by the great God, and whose Head and Heart were so confirmed in it, that though he understood it not, yet would not Retract it with all the Priests pressing him to the contrary: He was unchangably Resolved, that what he had writ, should stand: How much more the Writings of him, whose Name is, [I am, that I am,] Exod. 3.14. and the same yesterday, to day, and for ever: Hebr. 13.8. N. B. Note well; We may learn from this Pagan, to be constant to a good Cause, and in a good Course, and not be chang∣lings: But we must raise our Minds higher, and look beyond Pilate, at the Counsel of God, who would have Christ proclaimed his Churches King, by this Publick Testi∣mony in Pilate's Inscription; and that it might be made manifest to the World, that Jesus was Innocent, and that he was Executed for the same Truth, for which he was before Condemned by the Sanhedrim of the Chief Priests, and therefore was the Ti∣tle writ in Hebrew, Greek and Latin, (the best known Tongues then every where) that this venerable Elogy might be read and understood of all; and that Christ's In∣nocency might appear unto all, not only intimating that he was King of that Religion among the Hebrews, of that Wisdom among the Greeks, and of that Power among

the Latines or Romans, (for which three things, those three People were then Fa∣mous.) The Jews glory'd in their Law, and the Greeks in their Wisdom, and the Romans in ••heir Power and Dominion) but also as presaging the Future Vocation of not only the Hebrews, but of the Greeks and Latines too, to the Kingdom of Christ, N. B. Note well; to which may be added, that hereby the Holy Ghost hath commen∣ded to us the Dignity and Study of these three Learned Languages, (Hebrew, Greek, and Latin) which are to be Retained for ever in the Church of Christ; and seeing Christ hath Sanctified those three Tongues upon his Cross, by this Inscription, 'tis but a Brutish Notion to call them the Languages of the Beast: N. B. Note well; More∣over, this may reprove the Sacrilegious Tyranny of the Romanists, who render them∣selves worse than Pilate, in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land; but also Restraining the People from Reading them in Hebrew, Greek, or Latin, yea, or in their own Native Lan∣guage, whereas Pilate (as God's publick Herald) will have Christ Read and acknow∣ledged to be King in any Language, both Forraign and Domestick: 'Tis pitty a poor Pagan should exceed and excell those Papagans, who profess to Adore Ch••ist.

The 4. Branch of the Introduction is; their Crucifying two Thieves, the one on the Right, and the other on the Left Hand of Christ, Matth. 27.38. Mar. 15.26, 27. Luke 23.33. & Joh. 19.18. placing Christ in the midst, not so much that he might have Companions in Misery, for [Solamen Miseris socios adhibere Doloris,] 'tis some Comfort to those in Misery, to have Companions in it: As it was designed by those Priests to Palliate their wickedness, that the People might look upon Christ Cru∣cified in the midst, as the worst, and as the Prince of Malefactors; and the greatest of those three, had they Crucified Christ alone, he would at least have seemed a better Man than any Thief: But Mark the Evangelist lifts us up to look beyond this politick design of the Priests, at the profound Counsel of God, who directed this Deed, that the Prophet's Oracle might be Accomplished; saying, (He was Recko∣ned, to wit, by those Priests) among Transgressors, Isa. 53.12. and not only a∣mong them, but as Chief of them: Thus he became the greatest of Sinners, both by Imputation, as he bare the sins of many, ver. 6.12. and by Reputation, as he was Reckoned among Thieves, Robbers, Throat-Cutters, and Traitors, yea, in the midst, as exceeding the worst of them: N. B. Note well; As this may teach us, how vast∣ly prodigious was the wrath of God against Man's sins; for the Expiation of which, our Surety the Son of God, must be cast into the Catalogue of Notorious Malefa∣ctors: So no less holds it forth, the most Immense Love of our Lord Jesus to us, who can submit to be a Companion of Miscreants, to make us fit Associates with Holy Angels, Zach. 3.7. both Here and in Heaven, &c. but of these Thieves more afterward is discoursed, &c.

CHAP. XXXII. Of Christ's Crucifying.

NOW come we (after those five Introductions) to Discourse upon the Passion and Death of Christ Crucified upon the Cross, wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ: As Moses turn'd aside to behold that great wonder of the Bush burning, yet not consu∣med, Exod. 3.3. So let us turn aside here to see this great Sight; to behold the grand Sin-offering burnt without the Gate, yet not consumed to Corruption, Levit. 9.11. & 16, 27. Hebr. 13.12. Psal. 16.10, 11. Acts 13.35, 36, 37. and to behold the High-Priest (himself) of our profession, Hebr. 3.1. As the great Sacrifice for the whole World, was now laid upon the High Altar, his Cross; and there was Rosted with the Hot Fire of the Wrath of God, and of Men, and of Devils: Behold the Son of God Bleeding, Mocked, Tortured, Dying, and Reconciling God and Man, and Marrying Justice and Mercy together, &c. Psal. 85.10.

The First Remark is; Behold the Man, He must Die the worst of Deaths for us, so Angry was God with Man, for Eating the Forbidden Fruit of Sin, that he spareth not his own Son, when he became a Surety for Sinners: He shall die, (saith Saul) though the Lot fall upon my Son Jonathan, 1 Sam. 14.39. We Read of Zaleucus's Law, that the sin of Adultery, should be punished with the loss of two Eyes, his own Son was found faulty herein. Zaleucus put out one of his Sons Eyes, as he was a Just

Judge; but that he might save his Sons other Eye, and not make him quite blind, he, to satisfie the Justice of his own Law, is content to put out one of his own, as a Compassionate Father: This Resemblance, falls far short of the matter Resembled. Yet thus far they do Symbolize in an Apt Parallel Congruity: The Creator, gave this Law to the Creature, [If thou Eat the forbidden Fruit, thou shalt surely dye,] Gen. 2.17. Man Transgresseth that Law of God, even Adam call'd the Son of God, Luke 3.38. Now that Justice might be satisfied, Man the sinner loseth one Eye only, to wit, his Paradise-Happiness, &c. and God (the Father of Adam) is content to give his Son, (who was as Dear to him, as his Right Eye) out of his Bosom, to make full Satisfaction for the Breach of that Law: N. B. Note well; Sinfull Man may say, here is both a Just Judge to the Law, and yet a Compassionate Father to me, not my self, but my Surety Dyeth for me, &c. N. B. Note well; This Surety for sinfull Man, (Heb 7.22.) must dye the worst of Deaths, such as had all these Aggravations, the most Accursed, the most Shamefull, the most Painfull, most Lingring, and the most Open and Exposed Death.

Remark 1. The most Accursed Death, (whereof something is said before) of all other Deaths: Though Stoning, Burning, Sawing Asunder, Slaying with the Sword, &c. Heb. 11.37. were Torturing and Tormenting Deaths, yet no Curse is Annexed by the Law of God to any one of them, as there is to this of Hanging on a Tree, Deut. 21.23. Gal. 3.13. So that Christ dyed the Cursed Death of the Cross, to take away the Curse due to us; and that we may be Blessed: Oh! How should we wonder that he should Humble himself to such a Cursed Death, Phil. 2.6, 7, 8. Did Peter wonder that he Humbled himself so far, as to wash his Feet, John 13.6. Sure I am▪ we may much more at his Dying thus to Save our Souls, and to pay all our Debts for us, as Paul did for Onesimus, Philemon, ver. 18. If he owe thee any thing, put that upon my Account, we are all Run-away Servants, and have wronged our Lord much; Christ saith, I will pay all, &c. never forget that love in him.

Remark 2. The most shamefull and ignominious Death, not only as he did Hang Naked on the Cross, (at which the very Heavens blushed; and therefore was that Curtain of Darkness drawn over them, (that they might not behold his Nakedness) but also, as he was most rudely mocked by all sorts of Passengers and Spectators: Yet he endured the Cross, (saith the Apostle) and Despised the shame, &c. Heb. 12.2. Though Man's Nature be impatient of shame, yet Christ shamed even shame it self, as if it had been below him to take notice of it, and as unworthy of any Ob∣servation, in Comparison of his so Glorious a Design: Hereby the most shameful Death that Saints can be put to, is Sanctified to them: They that dye in Faith, do all dye in a Bed of Honour, Heb. 11.2, 13.

Remark 3. The most Painfull and Dolorous Death: This must be so, because he was 1. Sore Racked, when his Hands were Nail'd wide asunder upon the Head-post, and his Feet wide asunder, also upon the Foot post, not as Papists falsely Picture Christ in their Crucifixes, with one Nail only in his Feet, whereas two Nails were necessary to Nail his two Feet, unless they do absurdly suppose that one Foot only was fast, and the other loose; but if both were Nailed one upon another, according to their Images, then the Souldiers could not break both the Leggs of the Thieves, but only the outmost; because one of them, (if so) lay upon the other, besides where shall we find (if so) the five Wounds of Christ, so much spoke off by both Antient and Modern Authors; The Popish Picture, (whereof a great Jesuit was the first Foun∣der) Represents Christ with one only Nail in his Feet, placed one upon the other. Then our Lord had said Amiss, in saying to his Disciples, [behold my Hands and my Feet,] Luke 24.39. and to unbelieving Thomas, [behold the print of the Nails, &c] John 20.27. If both his Feet had not been Nailed upon the lower overthwart, wide asunder, as his side was pierced with the Spear, &c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful, being so extreamly Racked, both in his Hands and Feet, forcibly stretched wide asunder each from other, to the utmost straining of all those Joints: 2. Which is the 2d Evidence, his four Wounds with the four Nails, were made in the Hollow of his Hands and Feet, which shews, that Christ suffered most Exquisite Torments, in those most Sensible Parts, being quickest and fullest of Sense, as they are fullest of Sinews, that (as Anatomists Demonstrate) all make their meeting together in those places, this must needs be most unexpressibly painfull, especially in so fine a Body as God had fitted him with, Hebr. 10.5. Un∣doubtedly of the finest Constitution, God made his Sons Body, that was to be joyned with the Deity, and was to be the grand Expiatory Sacrifice, for the sins of the World.

Remark 4. The most Lingring Death, those Malefactors whom the Romans Cruci∣fied, commonly remained many days alive upon the Cross, they were two or three days at the leaft a dying: Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs, that they might not hang so long as was usual; because it was the preparation for the Seventh day Sabbath, (which be∣gan at three a Clock on that Afternoon) an High Day, not only as the Sabbath, but also one of the Seven Passover days, John 7.37. & 19, 31, 32. And this would not consist with the Solemnity of that double Sabbath, to have them Roaring under their Tortures; therefore their Law provided, (contrary to the Roman Custom) that their Bodies should not Remain all Night upon the Tree, but Bury them that Day, that their Land might not be Defiled, Deut. 21.23. otherwise it was a Lingring, as well as a painfull Death, a Death that might have lingred and lasted many Days: Praestat Semel Mori quàm semper metuere & sentire Mortem: 'Tis better to dye at once, than to dye by Inches, and to lye long under the smarting Sense and Horrour of a protracted Dying: 'Twas the Language of a bloody Beast to a Martyr, [thou shalt not only dye, but thou shalt feel thy self a long time to be a Dying:] The Cruelty of the Cross, [the weight of the Body hanging by the Hands till Death, and practised by the Roman Tyrants upon the Christians,] was so Inhumane, that good Constantine the Great, Abolished it out of the Empire, never to use it more, &c.

Remark 5. The most Publick, Open, and Exposed Death, not like the fore-runner John Baptist's Death, whose Head was taken off privately in Prison, without any more ado or observation: But Christ's Death was Apparent to be seen. Those cruel Cruci∣fiers of Christ do daringly outface not only the Sun of the Firmament, but also the God of Heaven, both with this Execution and with their preparations to it. For, 1. Their causing Christ to bear his own Cross (till he tyred, which comported not with their hast for his Execution) to Golgotha. 2. Their throwing the Cross upon the ground there, in order to its Erection, while all requisites were prepared. 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty. 4. Their stripping Christ of his own wearing Apparel, that he might dye naked, &c. 5. Their laying his naked Body upon the Cross as it lay along, with his Face forward on his Back. 6. Their stretching out his Hands and Feet with their utmost strength, as upon a Rack of the Spanish Inquisition. 7. Their Nailing his Hands and Feet (thus extremely Rack∣ed out) to the Upper and Lower overthwart of the Cross. And Lastly, Their rear∣ing up the Cross into the Air, and fixing it in the Ground, as if he had been unworthy either to live or dye on Earth: And so left him to live in misery so long as he could, &c. All these things they transacted in the very Face of the Sun, and in Defiance to the Great God. Here our Lord was exposed by those Miscreants to be Mocked, &c. Here was nothing done in a Corner, nor was Christ Crucified below, but he must be lifted up into the open Air for three Reasons.

First, That he might conquer the Devil (that Prince of the Air) upon his own Dunghill, his own Territory and Country, no doubt in the Three hours Darkness, all the Powers of Darkness were let loose to spit their utmost Venom upon our dear Re∣deemer, yet he spoiled all those Principalities and Powers, Col. 2.15. a plain Allu∣sion to the Roman Triumphs, or like that of Tamberlain over Bajazet, so Christ cou∣ped the Devils up in an Iron Cage, and exposed them (as they had done him) as a pub∣lick Spectacle of Scorn and Derision.

The 2d Reason was, That he might pave a free passage for his Redeemed, from the Earth through the Air (the conquered Devil's Territories) up into Heaven: He here became Jacob's Ladder, whereon Lazarus's Soul safely passed.

The 3d Reason is, That he might Answer the Brazen Serpent upon the Pole (as be∣fore) and heal us when the Old Serpent hath stung us, may we but creep to the Cross, and give the least look of true Faith upon a Crucified Christ.

The 2d Grand Remark (next the five notorious Aggravations of the Manner of Christ's Death) is the Multitude of Mockers and Mockings he met with, as soon as he was Reared and Raised up from the Ground into the Air upon the Cross, whereunto he was fast Nailed and Exposed to Publick Scorn.

Remark 1 st, The Mockers are described in their Persons, Postures and Places or Conditions, and Capacities in the World. As this Dying Redeemer had a great com∣pany of People, and of Women that bewailed him, Luke 23.27. out of a tender compassion to him, and a cordial commiseration of him, So he had a prodigious crew of Crucifying Miscreants that managed this most cruel Villany, and that (like Villains) were Mockers of Christ, while he was Tortured under their matchless cruel∣ty

for full six hours together, without the least Respite or Respiration, until his Final Expiration; whereas the Light and Law of Humane Nature, teacheth all Mankind to pity those that are in Misery, but these Monsters of Men (void of all Humanity) Mocked him all along during and enduring his long Misery. These Mockers (or the Assembly of Mockers, Jer. 15.17.) have here a threefold character.

Mark 1st, Who their Persons were, and they are of four sorts, the People, the Priests, Souldiers, and the Thieves. As Christ had the good company of Condolers, so he had the bad of Deriders, and such as were of all these sorts of Persons: When the Devil had done his worst that Malice could do against Christ's Body, now he stirs up all those Devilish Instruments to Assault Christ's Mind with their cruel Mockings, (so called, Heb. 11.36.) at his Holiness and his Communion with God, and all this God's Justice will have done, that all our Sins might be condignly punished in Christ's Person, who became Surety for Sinners to the Father. And Mark here, what an overspreading Leprosie and Sour Leaven was this Sin (or rather Devil) of Christ-mocking? Here is the whole Body covered over with the putrifying Scab of this Fret∣ting Leprosie (far worse than ever Job was, Job 2.7. where Biles covered him from Top to Toe, or than the Jews were, Lev. 13.7, 8, 12. when the Scab spread from Head to Foot all over) and here is the whole lump leavened with the sour Leaven of Malice, as 1 Cor. 5.6. One scab'd Sheep spoils the whole Flock, saith the Proverb; This vilest of Sins was as catching as the Plague, and all these sorts of Persons, drank one after another of this Cup of Poison, the Priests handing it to the People, they to the Souldiers, and they to the Thieves, &c.

Mark, The 2d Character of those Mockers, as who were the Persons, so what was their Posture, this the Evangelists (comparing them, as we ought to do in other points, all together) do intimate also,

First, Some of those Mockers were in a passing posture, [They that passed by, reviled him,] Mat. 27.39. and Railed on him, Mark 15.29. Sure I am, those Passengers were not passing in the Way of Truth, but passed out of the right Road, when they passed their scoffs at him Who is the Way, the Truth, and the Life.

Secondly, Some of those Mockers were in a standing posture [The People stood by de∣riding him] Luke 23.35. and [Some of them that stood by mocked him, in his calling for Elias's help] Mark 15.35, 36. as after, and some of them that stood there,] Mat. 27.47. but though they stand here to deride a dying Jesus, yet could none of them stand to what they had done, nor did they or their State stand long after.

Thirdly, Some of those Mockers (we may well suppose) were in a siting posture, as the Chief Priests, Mat. 27.41. and the Rulers, Luke 23.35. for whom (no doubt) Seats were provided, for to stand so many hours of Christ's Crucifying to Death, must needs be look'd upon as too much below their Grandeur. However, soon after, the Roman Armies pluckt their Lordly Seats of State from under them, and their Scarlet Robss over their Ears, &c.

Fourthly, Some of these Mockers were in an Hanging posture, as the Thieves upon the Cross, Mat. 27.44. and all the other Mockers must have met with no better po∣sture, might they but have met with their due demerit, and the desert of their wick∣ed doings: The Crucifiers should then have changed places with the Crucified.

Fifthly, There is yet another posture (though a ridiculous one) mentioned in Scrip∣ture concerning those Mockers, to wit, [Wagging their Heads,] Mat. 27.39. which is indeed the posture of Fools, these also wagged their wicked Tongues against Christ, but because they were of the more Barbarous sort, and had not Wicked Wit enough wherewith to revile him, thereof do they supply the want therefore with Antick Tricks, making foul Mouths, and blowing their Noses (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 23.35. doth signifie) throwing their snot at our blessed and bleeding Saviour, they wagged their empty Noddles, and gave him the most Judicious Nods that those Fools could make. Thus was the Lord of Life and Prince of Glory content to expose him∣self to the worst of Reproaches from the worst of Rascals to purchase Honour and Glory for us.

Mark, The 3d Character of those Mockers is, what was their place and capacities they lived in? If it be asked what figure those Mockers bore in the World, it is an∣swered in General, the most of them were mere Cyphers, such as did what they did merely to please the Christ-Killing Priests, who are called Chief Priests, and who in∣deed were the chief Agents in Crucifying Christ, All the other Mockers were but their under Tools and Instruments: For as they had set on their Servants (whom they had made like their Masters) to mock Christ, and to make a laughing stock of him,

as soon as they had condemned him in their Ecclesiastick Court, Mat. 26.67, 68. so now they Influenced and Animated all those other Mockers, by their malicious and monstrous Example; therefore as it is not any mistake or missing the Mark, to say (as is said before) that those Chief Priests began the Round in drinking this Poisonous Cup of Mockery, so in giving a more particular Account of those Mockers capaci∣ties, it may not be judged Irrational to begin with those Chief Priests.

N. B. Note well; First, The place of the first rank of Mockers (those first-rate Ships Satan launched out into this Christ-mocking Sea) was high and honourable, had they not been Usurpers of Moses's Chair, and such as came in not at the Door, but at the Window like Thieves and Robbers, John 10.1, 8, therefore because they were such, they preferred a Thief and a Robber before Christ, Mat. 27.21. and here be∣come Ring-leaders to such in this Damning Work. Whereas, had those Priests come to their Holy Anointing in due order, their Lips would have preserved know∣ledge, &c. Mal. 2.7. to have Instructed those their Inferiours into the Way of Salva∣tion: Therefore were they the worse, because they should have been better, and the worse for this, that they had so little to do, as to Attend so long at an Execution, unbecoming enough to their pretended Holy Garments; this they would never have done, had they not been sick of an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a rejoicing in Evil (which is peculiar∣ly the Devil's Disease) assuredly their Satanical Sarcasms cast at Christ, was but a ve∣ry bad preparation to that solemn Day's Sacrifice, &c. It may be those Chief Priests were of the same Resolve with a Popish Prelate, that our Martyrologists mention, who was resolved not to go to his Dinner, till he had seen the full Execution of a poor Martyr'd Minister. Those Monsters of Men (it seems) would neither serve God (in their Passover-Feast) nor themselves in their Corporal Feastings, until Christ had breathed out his last by their contrivances.

N. B. Note well; Secondly, As to the place or capacity of all the other sort of Christ-Mockers, it may easily be supposed, that they were Men of the lowest form and figure, such as were those Persecutors of Paul, [A company of Rude fellows of the baser sort] Acts 17.5. such were those poor Passengers that were Travelling Footmen passing along the Road, and such were the Souldiers, poor, pityful, Merce∣nary Men, who might be hired to do any Jobb by the Chief Priests; yea what was the Mocking Thief but a Rascal condemned in their own Courts, and no better were those Cringers that bowed the Knee to him, crying [Hail King of the Jews] the like, and of the same brann was that Stander by, who gave Christ Vinegar in the midst of his Horrour, to Extort some Answer to the Vile Reproaches of all those Villains, but could not, because Christ's Patience was Inexpugnable. All these Dogs-Heads (as 2 Sam. 3.8.) or Cur-dogs do with one consent Bark at the Sun of Righteousness (Mal. 4.2.) Just as the common house-dogs do at the Moon of the Firmament, which still holds on her course in her splendid lustre, looking [upon her looking down to take notice of their Bawlings,] to be Infinitely below her Grandeur. Nor could it consist with Christ's High and Holy capacity to Answer the Snarlings of those Curs; who were set on by the Priests (as if they had been their Bandogs) to worry the Lamb of God: 'Tis the common custom of every Cur to fall furiously upon any Dog that is a Worrying, and half Worried by other Dogs, how much more upon a Lamb where Antipathy and Appetite (to suck the Blood and Eat the Flesh) Eggs them forward. Now there is the stronger Presumption, that the Priests did Animate those? Railing Curs, if it be well considered what was the Matter of those Mockers Mockings, which is the Second Head here to be gloss'd upon, next after the Description of the Mockers, what their Mockings were?

Mark, The First cruel Mocking these Mockers laboured to Wound Christ's Mind with (as an Addition to his wounded body) was borrow'd from the Ecclesiastick Court of the Chief Priests, to wit, [Thou that destroys the Temple, and raises it up in three days, &c.] Mat. 27.40. & Mark 15.29. which words were the very Deposition of the Two false Witnesses before Cajaphas against Christ, Mat. 26.61. & Mark 14.58. If this were a False Witness then (as both those Evangelists do brand it) assu∣redly it was a worse wounding word now, and not only farther off from the Truth than they were before, but were at this time cutting and killing words, the Reproaches of those Rascals were as a Sword in his Bones, Psal. 43.10. and their Tongues cut like a, sharp Razor, Psal. 52.2. So that those Railers may be reekon'd among the Kill-Christs also. Our Lord had been oft mocked by his Adversaries before (who had dealt despitefully with him in other injuries as before) while he was in condemning. These were more bearable, but now while he hangs on the Cross in Crucifying, and

was in unexpressible horrour (as one forsaken of God, assaulted by Devils and most cruelly tormented by wicked hands, to be now mocked by those black and blasphe∣mous Mouths, as those brute Beasts were void of all Humanity (which commonly dictates pity to those in Misery) so no sorrow was ever like his sorrow, Lam. 1.12. which is spoke to those that passed by to move them unto compassion at the Desola∣tion of Jerusalem: But the passers by here, had no Bowels to yern over a dying Jesus, whose sufferings Infinitely exceeded those sufferings of Job, which yet were the great∣est of any Mortal Man we read of, and came nearest of any to those of Christ, but still the sufferings of Job fall far short of the sufferings of Jesus: Now if Job was so sorely grieved that he was had in derision by the baser sort, such as he would have dis∣dained to set them with the very Dogs of his Flock, Job 30.1, 2, &c. how much more might it have-moved Jesus to be scorn'd and scoffed at by those scoundrels, when John Baptist himself accounted himself unworthy to loose the very latchets of Jesus's Shoes, Mat. 3.11. & Mark 1.7. Mark here, 'Tis the very Topstone of Trouble to taunt the troubled: The cruel mockings our Lord met with here, are marked as the last upshot of Malice from Christ's Enemies, who shewed more compassion to those vile Malefactors the two Thieves (whom they mocked not) than they did to this Prince of Glory.

Mark, The Second of those cruel Mockings was; The next words of those Mock∣ers to Christ on the Cross, are [Save thy self,] our blessed Redeemer met with such sour Reflections three several times.

N. B. Note well; 1st, The First was, Luke 4.23. [Physician Heal thy self,] This Objection against him, he (knowing their Thoughts) doth Anticipate and Answers, saying, I know you will surely say thus, that is, Go heal thy own Country Nazareth; Alas! their Unbelief did Incapacitate them for his Miracles and Oracles, 'tis said, [He could not do any Mighty Works there,] Mark 6.5. & Mat. 13.58. He could not, be∣cause he would not, for their Ʋnbelief (as it were) transfused a kind of a Dead Palsie into the very Hands of Omnipotency it self, yet Christ himself must bear the blame of their Sin: The despising of Christ turns to the disadvantage of the despiser, and as God manifests himself in mighty works to the Believer, so he hides his Power from the Misbeliever.

N. B. Note well; 2d, The Second time of such Reflections was, Mat. 16.22, 23. When Peter took upon him to teach his Teacher, saying, [Master spare thy self, &c.] that is, [do not thou suffer thy Adversaries so to Abuse thee, as thou sayest they will, &c.] This was Simon's carnal Wisdom, which is at enmity with God's Will, Rom. 8.7. natural Wit will stumble at the Cross, not knowing its Appointer nor its Tendency to God's Glory and Man's Good, therefore will it be presumptuously pre∣scribing of Divine Wisdom, and Correcting the Sun by its fallacious Dial: Yea may Rise so high as to make Opposition both to God's Dispensation and to Man's Salvation, as Simon Peter doth here, that he might not be involved in his Masters Sufferings. But Christ so loved to work out our Redemption, that he could not bear with his own dear Disciple that disuaded him from it. but was even straitned till it was Accomplished, Luke 12.50. hereupon our Saviour smell'd Satan in Simon's Corruption, which was puffed up by the Tempter from his late Exaltation by his Master, ver. 16.18. and this hindrance of Christ's Passion even from a Godly Man (as Peter was) became an of∣fence to our Lord.

N. B. Note well; 3d, How much more when this was done the third time from Wicked Men, as here, who said to him, [Save thy self,] as Simon had said to him, [Spare thy self,] no doubt but the Devil was in both these sayings, for what he can∣not do immediately by himself, he will essay it by Instruments; and Sin, whether in the Godly or Wicked will serve Satan's turn; As those Wicked Railers took up the false Accusations (about destroying the Temple, &c. for which Christ was unjustly con∣demned) As if those depositions had been true: So they ground their Mockings upon that Basis, that it was alike easie to build up the Temple as to save himself.

Mark, The Third Mocking matter was [If thou be the Son of God, come down from the Cross,] The Devil spake these words through those blasphemous Mouths, that the price of Man's Redemption might not be paid had Christ come down from the Cross (as they commanded) and so we all have still remained Satan's Captives, [If thou be the Son of God, &c.] They think it impossible that the Son of God can be Crucified, thus the World thinketh that the Cross and Christianity cannot possibly consist toge∣ther, no wonder if the Adoption of God's own Children be so oft obscured, and questioned through the Tempter's Buffetings, Satan would still persuade the Saints and

Servants of God, that they cannot be his Sons if Sufferers, as if carrying the Cross and Communion with God were two inconsistent things, but the Scripture of Truth saith otherwise: For, God hath no Son that he Correcteth not, &c. Heb. 12.6, 7, 8. He had only one Son sine flagitio, without Gorruption: But not any one Son sine flagello without Correction. Though the Lord Jesus was the Son of God, yet was he Cru∣cified; for this was the very work for which the Son of God took upon him our Na∣ture, and came into the World to die as the Son of Man.

Mark, The Fourth Mock was, [He saved others, himself he cannot save,] still worse and worse, as the Hearts and Mouths that spake the mocking words were worse and worse (Out of the Abundance of the Heart, the Mouth speaketh, Mat. 12.34.) for the three foregoing Mocks came out of the Mouths of the Passengers (the common People) who yet were such Fools as to shoot those Bolts that were framed for them in the Sa••hedrim's Forge, as is aforesaid: But these cutting and killing words, [He saved others, &c.] came out of the Mouths of the Chief Priests, &c. Mat. 27.41, 42, 43. who should have known better things, [Corruptio optimi est pessima] they were the worse, because their Gifts, Place, and Office should have made them better, but here God brands them for their Mockings in an higher degree than their Tools had done, and more Insolently Insulting over a Dying Jesus: 'Tis probable those Priests expect∣ed (or at least; feared) that Christ would deliver himself from the Cross by a Mi∣racle, therefore did they most malitiously set some to sit down and watch him, ver. 36. That if it were possible those Watchmen might disappoint his dlawing the Nails which fastened him, and so deliver himself, which when they saw he did not, then did they fall upon this insulting over him, as an Impostor, scornfully upbraiding him with saving others, whereas they should have thankfully Acknowledged God's Good∣ness therein. N. B. Note well; It may not be omitted to observe here the over-ru∣ling Power and Providence of God: For though humane malice provideth a Guard of Watchmen to secure Christ upon the Cross, yet Divine Wisdom ordered it so, that, seeing the Son of God must not save himself (as they bad him) but suffer death ••according to the Eternal Decree and Covenant betwixt the Father and the Son) these very Watchmen must be Witnesses of the certainty of Christ's Death, which may certifie us not only of the reality of his Dying (contrary to the lying Legend of Ma∣homet's Alchoran, as above) but also of his compleating the full payment of the Ran∣som for our Sins. Thus while Christ's Enemies are most maliciously acting their worst against him, the great God (who is higher than the highest) over-powers and orders these same Actings to be most highly for him, so God overshoots the Devil in his own Bow. And though those Priests here knew Christ's Miracles in saving others (as they acknowledged in this their taunt, yet did the light and lustre of his being a Saviour of others so dazzle them, that they could not see Wood for Trees, for his miraculous saving of so many, was a manifest evidence, that he was the Son of God, and that by the same power he could have saved himself also; nor did they understand that those present Sufferings of Christ upon the Cross was now the proper and peculiar work of a Saviour, more than in any of his Miracles, for not his Miracles, but his Sufferings are the Price of our Redemption, as is at large abovesaid, besides those Priests were so blinded that they despised his very Miracles now as nothing (though clear demon∣strations of his Deity) because of his present Sufferings.

Mark, Their Fifth Taunt or Mocking is, [If he be the King of Israel, let him now come down from the Cross, and we will believe him.] And say you so Sir, yea but when Sir will you do it, suppose Christ should exert his Almighty power for his own deliverance (which he could do, if he would) might this gratifying your curiosity, have made you to Believe? Nay certainly you would not do so, but rather have said, that he had delivered himself by the Devil's help. It was a more mighty evidence of his Divine power to raise himself from the Dead, Acts 2.24. Rom. 1.4. than had been his com∣ing down from the Cross, for the power of the Grave is stronger than that of the Cross, Hos. 13, 14. yet could it not possibly hold him, but by his Resurrection he was declared with Power to be the Son of God, yet when this was done, you (Sir Priests) would not believe, nor would you do so now, should he come down, &c.

Mark, The Sixth Satanical Sarcalm or Sacerdotal Scoff was, [He trusted in God, let him deliver him, if he will have him,] This wickedly imptoved Shaft (shot here at the Lord Jesus) was borrowed out of Holy David's Quiver, Psal. 22.6, 7, 8. what was there done to David the Type, was much more done to Christ the Antitype, of whom David was both Father and Figure. The Title of that Psalm is, Aijleth-Shahar, the Morning Stag, such an one was David, hunted upon the Mountains by the Devil's

Blood-hounds▪ And so was Christ (David's Son) upon the Cross here. Behold the Man, even he who was more than a mere Man, even [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God-Man. N. B. Note well; Oh what a wonderful Divine condescension and care over us is there, that the Lord of Angels, those highest of created Beings) should stood so low as to be∣come a Worm (the lowest of Creatures) yea that the Creator (Christ) should be∣come a Creature, and the most contemptible Creature, even a Worm to be trampled upon and troden under foot, that he might raise us up (when fallen under the forbidden Fruit-Tree, Cant. 8.5. and thereby made worse than sinless Worms, and place us into an equality with Angels, Mat. 22.30. As they shoot out the Lip, and shake the Head at, and Derided David there saying, [He trusted in God, that he would deliver him, let him deliver him seeing he delighted in him] All which was Prophecied and more fully Accomplished in this Mystical David here, who Trusted in or rolled himself up on God, Hebr. and who delighted in God, and God in him, Mat. 3.17. & 17.5. and not only would have delivered him above all according to his Promise, [call upon me in time of trouble, and I will deliver thee, Psal. 50.15.] If God will do this for his Servants in General, how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom, N. B. Note well; but did also in∣deed deliver him (when he had paid the Decreed Ransom) at his Resurrection, which was a greater Deliverance than that from the Cross could have been▪ notwithstanding all that you (Sir Priests) did to Secure him, &c.

Mark, The Seventh Sacerdotal Scoff was, [For he said, I am the Son of God,] this gall'd those wicked ones most of all, for the Doctrine of the Godhead of Christ is the very Rock and Foundation, whereupon all Believers are builded, therefore the Devil and Reprobate ones do Rage against it: Those Wicked Wretches do offer to believe this great Truth indeed, but it is upon condition they may have such proofs as themselves prescribed; to wit, [of coming down from the Cross, &c.] N. B. Note well; But such as will not believe upon such ground of Faith as God had given, shall not have such grounds as they require. All his matchless Miracles (such as never any Man did, John 9.32▪) were now nothing to them, if the would not gratifie their present demands, and except he would save himself (at their Directions) they will look upon his saving others to be no better than a Cheat, N. B. Note well; Whereas the truth was his not saving himself, was the appointed expedient for his saving of others, nor will they look upon his Faith in God, no better than a fancy of Man, if this prosperity lasted not so long as his Life, and if God did not now deliver him from Death, as if his trust were vain if he were suffered to die upon the Cross: Not knowing that the Way to the Crown was by the Cross.

Mark, The Last of those Mookings was, from the Malefactors that were Crucified with him, Mat. 27.44. They cast the same in his Teeth, and Mark 15.32. They also Re∣viled him, both these Evangelists do intimate, that at the first both these Thieves were Mockers of Christ, and therein they were more to blame than the People, because they were Fellow Sufferers with him, and so should have had some more commisera∣tion of him, from the sense of their own Misery. N. B. Note well; But this revi∣ling is fixed upon one of the Thieves only, Luke 23.39. who railed on him, saying, Save thy self and us, from this Death inflicted upon us by the Roman Power, if thou be the King of the Jews, or the Son of God. 'Tis probable this was the Speech of the bad Thief, and the good Thief being silent a while, seemed to give consent by his silence to his Fellows Railing, but when he heard Christ's Prayer for his Enemies, not∣withstanding their outrage against him, especially seeing that three hours Darkness (a Miracle, and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death) both these in Conjunction with his own present Affliction (which God was pleased so far to sanctifie to him, as to make his Heart mallable and tender, &c.) did cause him to break out into that brave Confession, worthy to be Written in Letters of Gold, Luke 23.40, 41, 42, 43. N. B. Note well; Or the Speech [They Railed on him] might be Synecdochical, the Plural for the Singular, it being usual in Scripture to speak Plurally in instancing of something done by one of that sort, So this is said to be done by both, which was by one only. N. B. Note well; The Thief that Railed had an hard Impenitent Heart, and his Misery upon the Cross, &c. took no more Impression upon him, than doth the Smiths Hammer upon cold Iron: No torment will tame a Reprobate, neither Ministry, nor Misery, nor Miracle, nor Mercy, will mollifie him here, but when at the very Mouth of Hell, and just stepping over the Threshold thereof, he dares blaspheme God and Mock him, who is the Saviour of Mankind, and that without the least Provocation offered to him on Christ's part, he was justly

condemned for Robbery, yet had a Scoff to cast at Innocent Jesus, who was unjustly Crucified. N. B. Note well; Wonder not that the Innocency of Christ's Servants are now railed at by Rascals, when Christ himself was so, whom none could convince of sin, John 8.46.

The Third Grand Remark is; Christ's carriage upon the Cross, during the six hours of his hanging thereon, which consists of several branches; the first is, his praying for his Enemies, Luke 23.34. Where

The 1st Note or Mark is; Christ is held forth to be an Intercessor with his Prayer, as well as a Redeemer with his Blood as he hung upon the Cross, and do the▪ efficacy of his Prayer, Acts 2.36. The Father forgave them, when those very Nails which they had pierced Christ's Hands and Feet with, now pricked their Hearts, and made them cry out, [not What shall we say? But; What shall we do, ver. 37. that they might ••e saved, &c.] Their Repenting and Believing, was the Return of Dying Jesus his Inter∣ceeding Prayer. So let us pray for our Enemies.

The 2d Mark is; That Christ should Pray for such Enemies, as had so notoriously ••••based▪ Abused and Injured him, and still persisted in their villanous cruelties toward him, Behold the Man thas praying, with his Face all swell'd by their Barb••r••ns Blows and Buffetings, with his Shoulders all torn by their scourging Whip••, and with his Head, and Hands, and Feet, all trickling down with his precious Blood by the Thorns and Nails that wounded all those parts, and for such as had not only taken away his Garments, but were also taking away his Life; even then when he was bleed∣ing by them to death.

The 3d Mark is; That Christ should take all this care to pray for such murdering miscreants, before he took care for his own dear Mother (to be after mentioned, as it falleth out after this in order of time) he prays his Enemies (who seeme•• a People of God's Curse) out of a state of Damnation into a state of Salvation (so many of them as were ordained to Life) before he provides for his blessed Mother. Behold was ever any love like his love to Enemies, &c▪

The 4th Mark is; He pray'd for pardoning Grace in their behalf [Father forgive them] this was no Foot-stool mercy, but a Throne-Mercy, the best of all kinds of Mer∣cy for the worst of all kinds of miserable Sinners, even for such as were putting to Death the Lord of Life, &c. N. B. Note well; Let none therefore despond, nor none such Sinners despair of pardoning Mercy.

The 5th Mark is; He grounded his praying for them upon their Ignorance. [They know not what they do] therefore Father forgive them; ignorance excuseth a tanto, but not a toto; it self is a Sin, yet Sins of Ignorance are lesser Sins than Sins against Know∣ledge, especially when it is Invincible and not Affected Ignorance, then God winks at it, Acts 17.30. and such may find mercy as sinful Saul did, 1 Tim. 1.13. N. B. Note well; Oh that all sorts of Sinners would consider, that in Swearing, Quaffing, Who∣ring, &c. They know what they do, &c.

The 6th Mark from this first branch of Christ's praying for his Enemies is; His prayer was so powerful and effectual for them, that within fifty days after it, no fewer than eight thousand of those Enemies were converted through the efficacy of it by the word, Acts 2.41. speaks of three thousand, and Acts 4.4. of five thousand more, though some say this latter number was but an Addition of two thousand, to the for∣mer three thousand, suppose it so, (though others think them distinct numbers) yet no fewer than five thousand should repent by vertue of this single prayer to Christ for them, is much, God hears him always, John 11.42. N. B. Note well; Oh happy is that Soul (friend or foe) that hath an Interest in his Prayer.

The Second Branch of Christ's Carriage upon the Cross was, his care for Friends as well as his prayer for Foes. He was now hanging upon the Cross in the greatest Dolour imaginable, yet in the midst of his Misery cannot forget his Mother, but takes care for her Weal after his Decease, John 19.26, 27. commending her to John his Disciples care. Here again we have these few Marks.

1st, The Occasion, The Mother of Jesus (with other Godly Matrons) creeped as nigh the Cross of Christ as she could get, ver. 25. Jesus saw her standing there with an heavy heart: Then was fulfilled old Simeon's Prophecy, concerning both the Mother and the Son, Luke 2.34, 35. as the Son was now become a Sign, much spoken against, and basely abused by Wicked Men, whose Villanous Thoughts were now discovered: So the Mother stood now with a Sword of Sorrow pierced through her own Soul, in beholding her Son under such exquisite Torments. And John (the Disciple whom Jesus loved most tenderly, though He loved them all to the end, John 13.1, 23.) stood

by the Cross also, and was not a little Affected and Afflicted with this sad spectacle of the Tortures of his beloved Lord, this was the occasion.

The 2d Mark is the Tenour of Christ's Speech to them both, Jesus saw John as well as his Mother, and bids him [Take her for his Mother,] and bids her [Take him for thy Son] Christ's Tenderness towards her here is very observable, not only in making Provision for her for the future, but also in the Title he gives her in his speaking to her, calling her [Woman] and not [Mother] not only because that Relation and Subjection to her as a Son, was now done, but also lest that compellation of [Mother] might create in her more consternation of Spirit, her grief was great ••nough already, by the Sword piercing through her Soul, and the Title [Mother] might have added to her Trouble, and broke her Heart out-right, &c.

The 3d Mark is the Time (as well as Tenour) of Christ's Speech to his Mo∣ther, &c. It was when the time of Unspeakable, Unconceivable Horrour and Tor∣ture was upon him, for now not only the Weight of all the Sins of the whole World did Hang heavily upon Christ, while he did hang by his Hands and Feet with the whole weight of his Body upon the Cross, but also the heavy wrath of Heaven (for sa∣tisfaction of Divine Justice for humane offences) yea and the Implacable Wrath of Hell too (to be Revenged on him for breaking the old Serpent's head) both these lay intolerable loads upon him, so that Eye hath not seen, not the Ear heard, nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Tor∣ment our Dear Redeemer was in at this Juncture of Time, while he hanged on the Tree, notwithstanding all this, that (one would think) he had enough to do, to mind him∣self in his unsupportable Sufferings; yet in the midst of all his own woful misery, he is mindful of his dear Mother (who was now a Widow, and a poor Widow too, de∣stitute of subsistency) and careful for her future Maintenance.

The 4th Mark is, The effect of Christ's Speech for that purpose, 'tis recorded in Scripture, that the Last Will and Testament of Dying Jesus was faithfully performed by his Executor John, [From that hour that Disciple took her to his own home,] John 19.27. We do not read that Christ had either Houses or Lands, (much less Lord∣ships with Mannors and Halls, least of All, Realms with Royal Palaces) to bequeath to his best beloved Disciples, nor read we of any thing else that was now given as a Legacy by our Lord to this Disciple, save his Virgin Mother only, and as little do we read of any Farm or House that John had of his own to bring Christ's Mother unto: The Antients do indeed Affirm that this Disciple had an Inheritance from his Father, but (as they farther tell us) he had now sold it to the High-Priest seeing his Master and Himself were under such sad Persecutions: However he takes the Blessed among Wo∣men (so she is called, Luke 1.28, 48.) to the best home he had, that she might fare as he fared, looking upon her as a blessed Depositum, and such an happy trust as would make all places, where she sojourned to fare the better by her Abode there, and doubtless it was so. N. B. Note well; As we may not Deify her with Papists so we dare not vilifie her with Atheists: Soon after this John was call'd to office and wanted not, either for himself, or for her, &c.

Inferences from hence are, 1st, Oh what a blessed posture of Heart it is to creep so near the Cross of Christ as possibly we can, that some saving drops of the Soveraign Blood of our Bleeding Redeemer may fall upon us, as upon Mary here, who got crouded in among this crew of Christ-Crucifiers, and crept so nigh the foot of the Cross as she could: This was very acceptable to our Lord, as had been that pious per∣formance of that other Mary to him, saying [she hath done what she could,] Mark 14.8. both of those Mary's had their Rich Reward; N. B. Note well; While others creep nigh to sin, let us creep nigh to Christ, &c.

The 2d Inference is; Hence we may learn a most rare and eminent pattern of even natural Piety, to wit, the duty of Children to Relieve their Parents in their old Age: 'Tis one of those filthy Dregs of the last and worst of Times, that men shall be with∣out natural Affection, as well as Disobedient to Parents, unthankful, &c.] 2 Tim. 3.1, 2, 3. Our Lord (whose Life is the Light of Men, John 1.4.) durst not be so, but in the midst of his most Intolerable Torments cannot forget his dear Mother, but makes Provision for her in her old Age, well knowing that God and Parents can never be competently requited. Thus it was even from the beginning, even prophane Esau provides savoury meat for his old Father Isaac, such as he loved, that he might bless him before he died, Gen. 27.1, 2, 3. how much better did good Joseph to his old Father Jacob, Gen. 45.9.10, 11, 18. who therefore got the double Patriarchal Blessing both of God's Throne and of his Foot-stool. Gen. 49.26, 27. N. B. Note well; To have

the blessing of dying Parents (whether Natural or Spiritual) is no small priviledge, Heb. 11.21. John 17.11. & Acts 20.32. &c.

The 3d Inference is, That Christ Jesus taketh care of his Saints Bodies as well as of their Souls, so he doth here for his dear Mother's bodily maintenance. This Heaven∣ly Father (Isa. 9.6.) knows we have need of Daily Bread for the Body as well as for the Soul, Mat. 6.11, 25, 26, 28, 32. God keepeth all the Saints Bones, Psal. 34.20. and numbreth the very Hairs of their Heads, Mat. 10.30. Luke 12.7. much more the Integral parts of their Bodies, to provide both [Victum & Amictum] Food and Rai∣ment for their necessary supply, &c. God hath said, [I will not fail them in these things,] Heb. 13.5. Psal. 37.3, &c.

The 4th Inference is, If Christ take care of his Natural Mother, How much more will he take care of his Spiritual Bride (the Church) how she shall live for the future in her old Age in the World? Assuredly he hath not left her comfortless, John 14.18. but provides due provision for her by his Providence, and doth in her Worst and Wil∣derness-state, feed and nourish her (to keep her Alive) Rev. 12, 6, 14. even then, when he will not Feast her with a Feast of Fat things upon his Holy Mountain, &c. Isa. 25.6, &c.

The Third Branch of Christ's carriage upon the Cross was, his saving compassion upon one of his Fellow-Sufferers, who had been a Thief and a Sinner all his whole Life, and now effectually called by Christ to Christ at the very point of his Death, even at the eleventh hour of his Day, as Mat. 20.6, 12. The Remarks of observation out of this history of the Penitent. Thief, recorded in Luke 23.39, 40, 41, 42, 43. are these that follow.

The 1st Remark is; This holds forth such a Specimen and Instance of the free Grace of Christ, as is almost (if not altogether) without a Parallel. Though this Thief had run out all the days of his Life in running into all excess of Riot and Robbery, yet the same Jesus who in the midst of his matchless miseries, remembers to make some comfortable provision for his Mothers Body, taketh no less notice in providing for this Ma∣lefactor's Soul; for he here, in the greatest Dolours of Humane Nature, lets out a most powerful Beam of Divine Grace, and freely darts it upon the Heart of this Habituated Sinner, whereby he plucked this Fire-brand of Hell out of the Fire of Hell, just when he was got into the very Mouth of it, and dropping down into the bottom of that bottomless Pit; by making him truly penitent even at the last Gasp, &c.

The 2d Remark observable is this; That those two Malefactors (with whom our Lord was numbred, Mark 15.28. Isa. 53.12.) are a clear Emblem of the Elect and Reprobate, the Sheep on the Right Hand and the Goats on the Left Hand of Christ, as Mat. 25.35. The Railing Robber, that Reviled a Dying Redeemer, when himself was just dropping out of this Life into the Flames of Hell (ending the lesser though killing misery, and beginning greater and endless) was a stinking Goat turned off up∣on the left hand of Christ, but this other (who had been long a Coat) was now by Grace become a sweet smelling Sheep, and so turn'd upon Christ's right hand to gra∣zing with him in the fruitful fields of Paradise; N. B. Note well; Here also the Re∣fractory Jews are resembled by the stubborn Thief in their Impenitency and Rejection, and the called Gentiles by this Penitent one, who was called home in the Sixth hour of the Day, (for it was thereabout) but in the Eleventh hour of his Life. N. B. Note well; As Pharaoh's Butler and Baker were Joseph's Fellow-Prisoners, and the one was Hanged and the other was Advanced: So these Malefactors were Fellow-Sufferers with Joseph our Brother, our Dear Jesus, the one was Damned and the other Saved, to shew that God will have Mercy on whom he will, and whom he will he hardeneth, Rom. 9.15, 18.

The 3d Note of observation is; The Repentance and Faith of this Dying Malefactor, the truth of the former, and the strength and greatness of the latter may be in this manner plainly demonstrated. (First) That he was truly Penitent is made Apparent thus.

1st, By his rebuking the Raillery of his Fellow-Thief, saying, [Dost thou not fear God, seeing thou art in the same Condemnation,] Luke 23.40. This speech clearly disco∣vers, that this Malefactor had the Fear of God upon his Heart, which the other Thief wanted, for which this Penitent reproved him, intimating hereby, that the Fear of God is the beginning of Wisdom, Psal. 111.10. & Prov. 9.10. 'tis not only the Beginning, but 'tis also the Middle and the Ending of Wisdom; A Man never be∣gins to be Wise, till he begin to fear God, which is the best Wisdom, and without which Rein, to restrain and retain them within compass, all Impenitent ones run rio∣tously

into all Extravagancies and Exorbitant Courses. Thus Abraham told Abimelech [Surely the Fear of God is not in this place, therefore they will not stick at committing any Sin] Gen. 20.11. Whereas Joseph tells his Brethren, [I dare not wrong you because I fear God, Gen. 42.18. The same saith Nehemiah to the People. Nehem. 5.15. but be∣cause the Cursed Amalekites feared not God, they met Israel with Fire and Sword, when they should have met them with Bread and Water, Deut. 25.17, 18, 19. Exod. 17.8. and the Apostle saith, [Where the Fear of God is not before Mens Eyes,] Rom. 3.18. there the Throat is an open Sepulchre (belching out stinking blasphemies, as this Impenitent Thief, did, against Christ) and breathing forth the Poison of Asps, and bitter Cursings, ver. 13, 14. and their Feet are swist to shed blood, &c. ver. 15, 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing, Job 31.19, 20. which because this Penitent Thief saw his Fellow-Thief did not, therefore he reproved him (in love to his Soul) that was now almost ready to depart out of his Body by Death, and just upon going to be judged by the Great God, so he most sea∣sonably exhorted him, that he should not die in his Sin, &c.

The 2d Demonstration of the Truth of this Thief's Repentance is, by his Inge∣nuous Confession, and from his free and full acknowledgment of his own wickedness: Assuredly the sense of his own sin lay with much weight upon his Spirit, otherwise he would never have so taken shame to himself, and so publickly (before so many People as then were present) have owned his own just condemnation, saying just as the Church of God saith, [I will bear the Indignation of God, because I have sinned against him,] Mic. 7.9. This was his hour of God's finding him, when he had wearied himself all along in his ways of Wickedness, Jer. 2.24. This was the time of God's love to his Soul, when he had been wallowing all his life long in the polluted blood of his own Iniquity, Ezek, 16.8. even then was God's Promise to his Church made good to him. [there remembring his own Wicked Ways and Diabolical doings, while he hanged in the midst of his misery, and loathing himself for them,] Ezek. 20.43, 44. even then on the Cross did he thus know the Lord, &c. Judging himself, as receiving but his just reward (his sinning, he was sensible, was the cause of his suffering) Luke 23.41. that he might not be judged of God nor condemned with the World, 1 Cor. 11.31, 32,

The 3d Demonstration of his true Penitency is taken from his Apology for, and Vindication of the Innocency of our Saviour, saying, [This Man, though a Fellow-Sufferer with us, hath done nothing Amiss,] Luke 23.41. who can but wonder, that this poor wretch, and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus, and speak thus confidently and conscien∣tiously for Christ, when all the Chief-Priests, and so many of the People were Impu∣dently making their Mocks at him (as above) and so blasphemously speaking against him; N. B. Note well; Some say that the other Thief Mocked Christ designedly to please the Priests, that they for this meritorious fact might Interceed with Pilate for saving his Life, and for taking him down from the Cross before he was dead, minding himself and his own Body, his bodily good only: But so was it not with this good Thief, he was more concerned for the Glory of Christ's Innocency (which he vindi∣cated) than he was for his own bodily deliverance, not much unlike Moses (that Man of God, and the Meekest Man upon Earth) who was a Lamb in his own cause and concerns (when himself was Affronted, he carried meekly, not speaking one Angry Word) Numb. 12.1, 2, 3, &c. but was no less than a Lion in God's cause, Exod. 32.19. where this meekest of Men was transported into such an high pang of Passion, as to break all the Ten Commandments in one Act, [He was hotly Angry, and brake the two Tables in pieces, &c.] When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry. Thus this Thief bad not one word to say for his own Justification: Yet will justifie Just Jesus to the last breath in his Body, &c.

The Second Branch of this third Note of Observation is, To demonstrate the strength and greatness of his Faith, together with the Truth of his Repentance, this is done thus.

The 1st farther Demonstration hereof is, by this Penitent Thief's Prayer for Mer∣cy upon his Soul, Luke 23.42. Lord Remember me, &c. This must be the Prayer of Faith and Repentance: The other Thief was all for his Body, and nothing for his Soul. 'Tis thought by some, N. B. Note well; That another reason of his Railing so against Christ was, because he who had saved so many other Bodies from Diseases and Death, yet would not save his sinful Body from the Tortures of the Cross (oh how oft is

God murmured at by a Wicked World, because he doth not gratifie their Bodies with such and such Accommodations?) but this Good Thief prays not [Lord Remem∣ber my Body,] that is, let these Spikes and Nails, that fasten my Body to the Cross, be drawn out, that I may be delivered from Death, not a Word of that Na∣ture; no, now is he under such a neglect of his Body here, as if he cared not what became of it, so his Soul might but be saved: Would to God it were our care when we die to do so, &c.

The 2d Demonstration hereof is▪ By not only his praying (being now dispossessed of the Dumb Devil, for now behold he prayed, as Acts 9.11.) but also by his praying so humbly, asking only Remembrance [Lord remember me] for as he was sensible of his so great sins, this great sinner dare ask no more but barely to be remembred, and that not so much for his Body (as before) but principally yea solely for his Soul. And this he prayed, not that God should remember him in the way of his Wrath and Judg∣ments, as God saith, [I will remember them that shed Innocent Blood, when I make Inquisi∣tion for Bloods of the [Ish Dammim Hebr.] or Man of Blood, Ps. 9.12. But Lord Remember me (he cries) in the Way of thy Grace and Mercy, as thou didst Righteous Noah, Gen. 8.1. and Holy David, Psal. 132.1, &c.

The 3d Demonstration that this good Thief's Prayer was the Prayer of Faith, is, His short Prayer, [Lord remember me when thou comest into thy Kingdom] contained in it a very large and long Creed, the Articles whereof are these that follow. He believed, 1. That the Soul died not with the Body of Man. 2. That there is a World to come for rewarding the Pious or Penitent, and for Punishing the Impious and Impenitent. 3. That Christ though now under Crucifying and Killing Tortures, yet had right to a Kingdom. 4. That this Kingdom was in a better World than this present evil World. 5. That Christ would not keep this Kingdom all to himself. 6. That he would be∣stow a part and portion hereof, upon those that be truly Penitent. 7. That the Key of this Kingdom's Gate (to let in or keep out) did hang at Christ's Girdle, though he was now dying upon the Cross. 8. Which is above all, that he dare Roll his whole Soul (for its Eternal Salvation) upon a Dying Saviour: Our Lord in his Gracious An∣swer to this Penitent Thief's Prayer, Luke 23.43.) saith equivalently and in effect to him [Oh Man! great is thy faith] as he had said to the Syrophenician Female, [Oh! Woman, great is thy Faith,] Mat. 15.28. yea so acceptable was his strong Faith to Christ, that he did not only say to this Man, as he said to that Woman, [Be it unto thee even as thou wilt] but he most graciously granted him even more than he asked, [This Day thou shalt be with me in Paradise, That is, I will not only Remember thee (and not forget thee as the Butler did Joseph, Gen. 40.23, with 16. & Amos 6.6.) but also added, that [that very Day his place of Torment should be turned into a place of Pleasure, a better place than that which the first Adam lost to himself and to all his Posterity, for that was but a Terrestial Paradise, out of which he shut himself, but this is a Celestial one, into which I (the second Adam) will open the Door for thee, there thou shalt have my Presence and Company [Thou shalt be with me] and there shalt thou fare as I my self fare. Oh! wonderful condescension, &c.

The Inferences from hence are, 1st, That If Christ did thus gratifie such a notori∣ous Thief, one of the Vilest of Mortals, in granting his Request, and more than he Requested (as above) because he was truly Penitent at his last Gasp, though he had led a most licentious life all along, and had been hitherto profusely Impenitent, how much more will Christ hear the Prayers of his own Servants and Children, who have faith∣fully followed him all their Days?

The 2d Inference is, Though this Penitent Thief had Paradise promised to him, as to one that was both an Heir of the Promise and an Heir of Paradise too; yet dyeth he that miserable death of the Cross, and hath his Bones broken, &c. to shew that even the Heirs of Heaven may meet with their Cross (from which they are not ex∣empted) upon Earth, and may have their Bone-breaking Afflictions, Psal. 51.8.

The 3d Inference is, Here we have a fair Specimen, and a Pious Pattern of the best posture of the Heart of Man in a dying hour, to be more careful of the Soul than of the Body at that Juncture. All the care that Wicked Ahaziah took at his Death was, [Shall I recover of this Bodily Sickness,] 2 Kings 1.2, 16. there be many that say, [Who will shew us any bodily good?] Psal. 4.6. but few say, [Lord lift up the Light of thy Countenance upon my Soul,] and there be many that cry, [Lord Heal my Body for I am Sick] but few cry, [Lord heal my Soul for I have sinned.] Psal. 41.4. David did desire those two Soul comforts, whatever became of his Sense-comforts. There be also many that in Ship-wracks at Sea, and in House-firing at Land, can be careful enough

in securing their best Goods, their Cash, Plate and Jewels, but how few there be that can take half that care in securing that Precious Jewel the Soul (though of more worth than the whole World, Mat. 16.26,) when the Body (as the Ship) is just a split∣ing upon the Rock of Death by some burning Fever, &c and so leting out the Soul into another World.

The 4th Inference is, Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp, so had hope in his Death with the Righteous, Prov. 14.32. and a Promise of a place in Pa∣radise after Death, &c. yet let no profligate, prophane and profuse Sinner promise to himself the like priviledge. For a particular Instance ought not to be drawn into an universal Favour, and both the Promise here and the Performance of it did peculiar∣ly belong to him, seeing his Conversion was one of the Seven Miracles, that Christ honoured the Ignominy of his own Death by, and none can expect such an happy Exit, but such as can Attain to his great Grace and Faith upon a Dying Saviour, &c.

The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross, put∣ing forth some mighty Beams of his Divine Nature, even at that time when the state of his Humane Nature was at its lowest ebb, that the Indignity of his Disgraceful Death might be Graced and Dignified thereby.

The First of those Miracles was the Conversion of the Thief already discoursed upon, adding thereunto only this here, that his Conversion was the very first Fruits of the Power of Christ's Death, even while he was but a Dying, and before he was Dead: Who can but admire both those branches of this first Miracle? That 1st, There should be such an Efficacy and Verine in a Dying Jesus, while he was but just now paying that prodigious Debt for Man's Sin (according to the Covenant made betwixt the Father and the Son before the World began) which Debt was not fully compleat∣ed, before the Death of the Son of God was fully Accomplished. And 2dly, That this Penitent Thief should have such a power of Faith given him, to hang the whole weight of the Pardon of his (almost) unparallelled Sins, and of the Salvation of his precious Soul upon a dying Saviour, while both He and his Redeemer were both Hanging upon the Cross, and before the Ransom-Money for Sins was yet paid, and Redemption for Souls was yet purchased. N. B. Note well; If this Penitent Sinner had such Incouragement to believe in Christ while He was but a Crucifying, and so but in paying the Debt for [his Sin] how much more may we do, seeing Christ is now Crucified and the whole Debt is paid▪ and our Surety (who paid it) is now set down (having done all that Work) at the Right Hand of God.

The Second Miracle Christ wrought upon the Cross was, that strange Ecclipse of the Sun at that Juncture, which was not a Natural or Ordinary, but a Miraculous and Extraordinary Eclipse, because it was upon the Fifteenth day of the Paschal Feast, which was always in Plenilunio or Full-Moon, whereas every customary Eclipse is alway in Novilunio or New-Moon. Those cursed Kill-Christs call'd for a Sign, and then they would believe, behold here is a greater Sign and Miracle than if Christ had come down from the Cross, &c. Such a wonderful Eclipse, not made by the Inter∣position of the Body of the Moon betwixt the Earth and the Sun (as always happen∣eth in the New-Moon meeting the Sun's Body in the two Nodes, either the Dragon's Head, or the Dragon's Tail) but by the Almighty Power of our Wonder-working Redeemer even at the Full-Moon, when in a direct opposition to the Sun; which brought an universal Darkness upon the whole Land, to the Amazement of all Be∣holders, and which was the more Astonishing, because it began at Noontide or Twelve a Clock (when the Sun is in its greatest strength for Heat and Light) and lasted full three Hours, till three a Clock in the Afternoon, and therefore must be Miraculous and Extraordinary, seeing no Natural and Ordinary Eclipse lasteth so long, because in the common Course of Nature, the Interposition of the Moon taketh away the Light of the Sun only Gradually and by Inches, and the Sun by his swift Mo∣tion soon wadeth out of the Moon's shadow, and accordingly recovers his Natural Lustre Gradually and by Inches again. So that no natural Eclipse can cause any Dark∣ness of such a long continuance as this was, besides there cannot properly be a total Eclipse of the Sun by the Interposing Moon, because her Body is much too narrow in its Circle, to cover the vastly more large Body of the Sun, no, not with all its Ad∣vantage of being Situated in the lowest of the Seven Celestial Orbs, wherein the se∣ven Planets have their several distinct Motions, Eclipsing one another at their full Conjunctions. But this extraordinary Eclipse, caused by Christ's Miraculous might, covered the whole Land with a continued uninterrupted Darkness, more like that

Plague of Darkness which Moses by a Miracle did punish the Land of Egypt with, Exod. 10.21, 23. A Darkness that might be felt, yet could not the Egyptians see one another, or stir out of their Places, &c. It was a thick, sudden, and a continued dark∣ness, without any successive Increasing or Decreasing as is done in a Natural Darkness. Such a Darkness was this for three Hours (at Mid-day to three) as was that for three Days without succession of Degrees, yet differing in this (as well as in time) that the Egyptians were more sensible of their Plague, than the Jews were of theirs here; though this Darkness (for the time) was worse than that, because there was light in Goshen, when Darkness overshadowed Egypt, but this was Universal, no place was ex∣empted from it as Goshen was: It covered (at the least) all that whole Country of Ju∣dea, even the whole Land (without any exception) Mat. 27.46. & Mark 15.33. and though many. Expositors do confine this Darkness to the Jews Country only, as under∣stood by that phrase [The whole: Land] yet other Authors do judge it more extensive, both because the Evangelist Luke affirms it [to be over all the Earth,] Luke 23.44. but also because the same Miracle Amazed many men in the Remoter parts of the World: 'Tis true, Luke's phrase [of the whole Earth] may be Interpreted thus narrowly by his other phrase, [The whole World,] Luke 2.1. which is no more than the Roman World, to wit, those Provinces only that pertained to the Empire of Rome. But this limited sense is opposed by various Testimonies that this strange Eclipse was Observed and Admired in other Countries far distant from Palestine; Phlegon, Lucian and Dionysius (learned Heathens, good Historians, and great Philosophers all three) recorded both the Day of the Week, and the very Hour of the Day when it happened, and that in Plenilunio or Full Moon too. It was so Amazingly observed in Egypt by Dionysius, that he wrote of it to Policarp, as History tells us, which farther affirmeth, that it was seen of Tiberius the Emperor at Rome, as also that Pro••omy was so affrighted with it, that he broke out into that passionate speech, [Aut Natura terminatur, aut Deus Naturae pa••i∣tur,] Either Nature in the whole World was about Determining, or the God of Na∣ture, and the Maker of the World was now in Suffering, &c.

Many Reasons may be rendered why our Dying Redeemer wrought this Miracle of Darkness, at this juncture.

As First, That by this stupendious Prodigy, the Divine Majesty of Christ the Mes∣siah might be vindicated even in the lowest ebb, of his humane Infirmity, for he did not so empty himself in his state of Humiliation as not at some times to let out some sparklings of his Glory and Deity, thus that he might shew himself the Lord of Hea∣ven and Earth, here, he commands the Sun to be Eclipsed in Heaven, and this Darkness to cover as with a black Curtain the whole Face of the Earth.

The Second Reason was, Our Lord hereby did (as it were) spread a black Vail, and draw this Curtain of Darkness over his own naked body, while he hung on the Cross in open view, that the Good Women might be present and himself die with Modesty▪ Therefore suffered he not the Sun to shine out with its light, and to shew forth its Lustre and Glory, while its Maker is suffering the extremity of shame.

Thirdly, This prodigy was wrought at this time to demonstrate the heinousness of the prodigious sin of those Kill-Christs, at which the very Sun of the Firmament hid his Head, and wrapped it self up as in a Mantle of black Darkness, as disdaining to behold so sad a Spectacle, and even ashamed to see those indignities and injuries done by those worst of the Sons of Men to that Innocent Lamb of God, the Sun of Righ∣teousness, Mal. 4.2.

Fourthly, This Work of Wonder might be now wrought also, to declare the Ag∣gravation of our Mediator's Suffering, as well as his Murtherers Sinning, insomuch as our Lord had not that common comfort and benefit of Sun-light, while he suffered death upon the Cross. Solomon saith, 'tis a comfortable priviledge for the Eyes to be∣hold the Sun, and the Light thereof is very sweet, Eccles. 11.7. yet is dying Jesus denied of this also and of other Allays of his Sorrows and Sufferings.

Fifthly, This three hours Darkness, was to give an opportunity for all the Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Re∣deemer. The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross, but he proves too hard for them, he Conquers and Captivates those Assaulting Devils, and (as the Roman Conquerors in their Triumphs used to do) tyed their hands behind their backs, leading Captivity Captive in Triumph, Eph. 4.8. & Col. 2.15.

Sixthly, This prodigy was an alarming providence to awaken those wretched Priests and People, whose Eyes were blinded with too much light that they could not (for

light) see light, so labours to blow out the Light of the World. Yet all this (without Grace) would not awaken their seared Consciences. As God gave the Egyptians three Days Darkness to Repent in (during which time Israel might have made an escape out of Egypt, but that they scorned to steal a deliverance) so God gave those Pestilent Jews three hours Darkness to Repent in, but they were like Jezabel's Children, to whom God gave a space to Repent in, but they repented not, Rev. 2.23. They had the Space, but not the Grace of Repentance, N. B. Note well; God is quicker and short∣er now in his long-sufferance of Sinners. They of old had three days, and these but three hours to Repent in.

Seventhly, This portentous Darkness, did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews. Thus the Prophets pre∣dicted most dismal calamities coming upon Judea under this very Notion of Darkness, as Isa. 5.30. & 8.22. & Lam. 3.2, 6. & Jer. 13.16. Joel 2.2. Zeph. 1.15. These Prophesies came to pass in Babylonish, Captivity, but what Christ foretold that such a dis∣mal day of Darkness should come upon the Land of Judea at the final destruction of Je∣rusalem, and now at hand, as had not been since the Creation of the World, Matth. 24.29. Mark 13.19. where 'tis called Affliction it self, as if all Evils were in its Bowels.

Eigthly, There be other curious Criticisms which I shall sum up together under this last head of Reasons. As 1st, That there might be an harmonious congruity betwixt the two Adams: The first Adam did fall from his state of light into darkness (as some say) about the midst of the Sixth Day, and continued for three hours in that darkness after the Fall, before the Promise of Grace by Christ came to him: So long lasted this darness also at the Second Adam's Death. Yet others do affirm, that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World, &c. 2dly, That these three hours darkness did denote the three days of Christ's lying (after his Death) in the darkness of the Grave, after which came light in his Resurrection, &c. And 3dly, That though this darkness lasted till Three in the Afternoon, yet then began the light again: So though darkness be now upon the Jews and light upon the Gentiles, yet when the fulness of the Gentiles be come in, in the Af∣ternoon of the World, the Jews recover light again.

The Third Great Wonder Christ wrought upon the Cross was, that at the very mo∣ment of his dying, he could cry with a strong and with a loud voice, and that two se∣veral times, Mat. 27.46, & 50. after he had hung six hours upon the Cross with so ma∣ny unsupportable Burdens upon his Back (as is before related) still his natural strength was not at all Abated, nor any decay of Nature was upon his Vitals, his Voice was loud and strong still even at the very point of his giving up the Ghost, Mark 15.34, 37. Whereas in the common course of the World, Dying Men (who die a lingring death as our Lord did) become weaker and weaker, the nigher that death approacheth to∣ward them, they thrattle in the Throat, and their Voices can heardly be heard by the By-standers. This Wonder is recorded not only by Matthew and Mark (as above) but also by the Evangelist Luke, chap. 23.46. that he cried with a loud voice at the very mi∣nute of his breathing out his last breath: And those strong cryings are mentioned also by the Authour to the Hebrews, Heb. 5.7. Therefore Pilate (with the Centurion and Souldiers) marvelled that he was so soon dead, Mark 15.44, 45. & John 19.33. now no natural Reason can be rendered why Christ died so soon, before the two Male∣factors that were Crucified with him (who, because they were not already dead as our Lord was, had their Legs broke to dispatch them) for it happened beyond the common course and custom of ordinary Nature, seeing those that died this death, of the Cross, usually lived several days (as above) yet Christ died at the end of Six hours. The reason hereof must be supernatural, to wit, though his death was a violent death as to wicked men; yet was it a voluntary death as to himself. He laid down his life when himself pleased; No man (saith he) can take my life from me, but I lay it down of my self, I have power to lay it down, and I have power to take it again; and because I lay it down so voluntarily of my self, therefore doth my Father love me, John 10.17, 18. N.B. Note well; Thus also, the more voluntary our Services are both in Dying or in Suffer∣ing, the more grateful they are to God. Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long; for as Moses stretched out his hand toward Heaven, to bring the three Days Darkness upon Egypt, Exod. 10.22. So the Messias here stretched forth his Voice and Power (when his hands were stretch∣ed forth upon the Cross) and commanded this Plague of the three hours Darkness-upon

Judea. Moses was a Minister of Legal wrath, so he inflicts a longer date of Darkness than the Messias (who was a Minister of Evangelical Love) did. Yet Judea (though the Land of Promise, and the Lord's own or Immanuel's Land, Lev. 25.23. Isa. 8.8. & Hos. 9.3.) must not altogether escape unpunished, Amos 3.2, &c. but shall have a shorter date of darkness than Egypt, notwithstanding its sinning against so much light and love. But beside all this, the very posture of Christ's dying makes his Death the more wonderful, for 'tis said [He bowed his Head and gave up the Ghost] as if he bowed it to meet Death in the Teeth. Whereas in the common course of Nature dying men do not customarily fall, or bow down the head until they be downright dead, but our Lord, in his Dying, comes forth to be a Conquerour over Death, for before Death could come at him (as it doth at Weaklings that can live no longer, but are ready to drop down and die at every breath) he sets upon Death it self, and Conquers it. So strong was Christ, as to cry with a loud voice, and to give up the Ghost at his own choice and pleasure, not at Death's demand. N. B. Note well; Now it was, that Death (as the Bee) lost its sting upon Christ, and can sting no more, but hath quite lost its Victory through Christ's Death, 1 Cor. 15.54, 55, 56. Christ hereby hath delivered us from the commanding power of Sin, from the condemning power of the Law, and from the conquering power of Death. Though the redeemed in Christ do die, yet can they not be kill'd with Death as Jezabel's Children were, Rev. 2.23. the second death hath no power over them, Rev. 2.11. & 20.6, 14. & 21.8. Our Lord's strong voice may be the more wondered at, considering how he was spent with blows, blood, &c. yet now it was the loud voice of his Triumph over Death, &c. There be yet four Miracles behind (to be discoursed briefly upon) all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity.

The Fourth Wonder is, [The Rending in twain of the Vail of the Temple from the top to the bottom,] which the Evangelist puts a [Behold] upon, as a thing very wonderful, Mat. 27.51. and as wrought by the force of Christ's last loud cry, ver. 50. then the Angels (Presidents of the Temple) departed from it, as Jerom saith. As Christ's last cry upon the Cross was the sign and symptom of frail Man dying, so his promising of Paradise-Happiness to the Penitent Thief, was a clear demonstration that he was also the Great God Living, for none hath the Key of Paradise but the Great God only. Nor did our Lord only demonstrate his Deity (as above) while he was yet living, and while his Humanity was in the way of dying. But also when he was verily dead and had given up the Ghost, he still declares himself to be a Wonder-Working God in all the following Instances whereof this of [Rending the Temple's Vail in Twain, &c.] was the first wonder after his Death. The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place (or the Priests-Court) and the Sanctum-Sanctorum, into which the High-Priest entered only once in the year, Exod. 26.31, 33. 1 Kin. 6.19, 21, 31. 2 Chron. 3.14, &c. Heb. 9.3, 4, 6, 7, 8, &c. N. B. Note well; This Wonder; to wit, of rending this Mid-Wall, was wrought, upon a threefold Account. 1st, To shew that Christ's Death was the Accomplishment of the Levitical Law, and that now all the Ceremonies thereof were rent down and done away. 2dly, That now by the Gospel (sealed up in his Death) a new way to Heaven was opened, Heb. 10.19, 20, 21, 22, &c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles, and that of the People of the Jews was broke down by the death of Jesus, Eph. 2.14, 15. This Vail is call'd [the Separation betwixt the Prophane Place and the Sanctuary,] Ezek. 42.20. Now the Ceremonial Law should no longer divide those two, but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building, himself being the knitting Corner-stone, &c.

The Fifth Wonder Christ wrought upon the Cross (which is the second after his Death) was the dreadful Earthquake, Mat. 27.51. now that our Lord was dead as to his Man-hood, he still letteth forth the Power and Glory of his God-head, more than he had done before, and whereas he had shewed himself the Lord of Heaven, by causing an extraordinary Eclipse of the Sun, and covering the whole face of the Firmament with a Curtain of Darkness: So now he appears to be Lord of the Earth also, by causing it to shake and tremble; As the Heavens had given their Testimonial, and Acknowledg∣ed their Homage to his Lordly Dominion over them, in hiding their Glory while their Lord was Suffering Shame; So the very Earth here payeth her Respect and Re∣verence in an humble Submission to her Almighty Landlord, in her Trembling before

his powerful Presence, when the Lion (that King of Beasts) doth Roat, all the Beasts of the Field do Tremble. Now did this Lion of the Tribe of Judah roar with a loud Voice, and we may well suppose what a Trembling seized upon those Beasts of the Temple (the Christ-Killing Priests) when they saw the Vail of their Temple Rent in Twain from top to bottom (at their hastening now to their Evening Sacrifice. Thus well prepared with the Tincture of this Innocent blood) more especially when they felt that sad sight seconded by an Earth quake, this could not but cause an Heart-Quake and a consternation in them, fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators, these, as well as they, being now become a Burden too heavy for the Earth to bear, and (as weary of them) would bury them quick. This Earthquake might also predict the perfor∣mance of what God had promised, that Christ would shortly shake not only the Earth once more (as was done in Sinai at the Promulgation of the Law) but even Heaven also by the Gospel, Hag. 2.6, 7, Heb. 12.26, 27. especially when the desire of all Nations shall come, and shake all Wickedness out of both the Heavens (of Church) and the Earth (of State) and then give those promised New Heavens and New Earth, wherein dwelleth Righteousness, 2 Pet. 3.13.

The Sixth Wonder was the Rocks were Rent, Mat. 27.51. where the first word [Be∣hold] doth spread it self over all the parts and several parcels, of all those Miracles mentioned in that verse. Behold the Vail was Rent, &c. Behold the Earth did Quake, and Behold the Rocks were Rent to denote the marvellousness of those things, and mostly in this, because herein Rocks are rent by the Rock, and one Rock rendeth many Rocks, the Rock that rent the Rocks was Christ, 1 Cor. 10.4. he was the creating Rock, Deut. 32 4.31. 1 Sam. 2.2. & 2 Sam. 22.2.32. that rent all the other created Rocks, &c. This was a Work of greater difficulty to rend the Rocks, than it was to rend the Vail, &c. yet the Power of the Death of Christ doth effect this Work of Difficulty; N. B. Note well; To shew that no Heart is so hard and rocky, but the ver∣tue of Christ's Death can rend it into Repentance. Though those Christ-Killers had made their Hearts as hard, yea harder than an Adamant, Zech. 7.12. yet when their time of love came, Ezek. 16, 8. their Month of Christ's finding them, Jer. 2.24. and when the Hammer of God's Word. Jer. 23.29. began to beat upon them, as Animated and Actuated by the power of his Death, oh how kindly did their Hearts Thaw, Break and Melt into Tears and Tenderness, Acts 2.36, 37. with 41. & 4.4. When Moses smote that Rock (upon which God stood) with his Rod, then there gush∣ed out Streams of Water, Exod. 17.6. no Heart can be so hard or obstinate but Christ can conquer and overcome it, when he pleaseth to put forth his power upon it, Ma∣nasseh had made himself an obdurate Sinner, yet is greatly humbled proportionably as he had greatly sinned, 2 Chron. 33.12.

The Seventh Wonder was the opening of the Graves, Mat. 27.52, 53. which might be the Issue of the Earth quake, and of rending the Rocks out of which they used to Hew their Sepulchres, ver. 60. this was done to shew that our Lord died in∣deed, but not to remain under the Power of Death, for his Grave must be opened also, as well as the Graves of those Saints that had only slept in their Bodies until his Death, then are they Quickened and Raised up from the Sleep of Death to Life again, and came forth out of their opened Graves, &c. And all this was done; N. B. Note well; To let us understand, that the power of Christ's Death, and even those that believed on the Messiah before his Incarnation, have an Interest in Christ's Death, &c. and when Christ seems dead, then comes the opening of the Graves, Ezek. 37.12, &c.

CHAP. XXXIII.

THE 5th Grand Remark is; Our Lord's seven last Words or Sentences which he ut∣tered while he hung upon the Cross. The First was his Prayer for his Enemies, [Fa∣ther forgive them, for they know not what they do,] this he prayed for them while he was Bleeding to Death by their Bloody Hands. His Face all swollen by their barbarous Blows and Buffets (so that his Visage was marred more than any Mans', Isa. 52.14.) His Shoulders all Torn by their brutish Lashes and Scourgings, so that the Cross (laid upon those galled parts:) must needs notoriously pinch those tender places. Yea while both his Hands, and both his Feet were pouring out his precious blood, at the four Wounds the Murderers had made with their Savage Nails in all those Members, yet even then was

his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Mis∣creants, which proved a Prayer so prevalent not only for the Conversion of the People (who were but the lesser offenders herein) as before, but also for the Conversion of ma∣ny Priests, who were the Capital Criminals, and Chief Ring-leaders in this Diabolical Dance and Design. Yet Christ so far prevailed by his Prayer here, that not only many thousands of the People, Acts 2 41, &c. & 44. but also [a great company of the Priests became obedient to the Faith,] Acts 6.7. N. B. Note well; Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him, yea their unparal∣lelled Villany. Was there ever such love to Enemies, as this of His! to be so kind to the unthankful and to the evil, Luke 6.35. Let us cry with David [This is not after the manner of Men O Lord God,] 2 Sam. 7.19. These were more like the Bowels of God and not of Man, Hos. 11.8.9. I am God, and not Man: And because our Lord was God as well as Man, therefore this matchless compassion was found in his Heart to∣ward his Enemies.

The Second Sentence or Word Christ spake on the Cross was [His bidding John to take Mary for his Mother,] John 19.26, 27. Oh marvellous filial compassion and commiseration towards his Mother (now a Widow and very Poor) in the midst of his own matchless misery, yet cannot he forget her, but in the very height of his own Torments, hath his Mouth opened in her Remembrance, commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease, seeing her Hus∣band Joseph (the Carpenter) was then Dead, and her Son Jesus (the Redeemer) was now Dying. John beholding Jesus so careful and conscientious in discharging his Du∣ty to his Earthly Mother, while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father; N B. Note well; To shew that Duties, done in Obedience to the First Table, ought not to Justle out the doing of Du∣ties in Obedience to the Second. 'Tis Godly honesty to pay Man his Due as well as God, &c.) Hereupon John takes that Holy Virgin to the best home he had, Accounting her the most blessed Depositum or matter of Trust, the Richest Jewel that ever (as to persons) he was betrusted with, verily expecting that every place, where she came, would be blessed by, and better for her Abode in it. See more of this and of the first in Christ's carriages on the Cross.

The Third Word Christ spake upon the Cross was to the Penitent Thief, [This Day verily thou shalt be with me in Paradise, Luke 23 43. If the last words of Dying Saints be deemed Living Oracles. How much more the seven last Words of our Dying Sa∣viour, his last Sayings and Sentences (who was the grand Prophet and Infallible Oracle of God's, Church) deserve to be Writ in Letters of Gold, and to be laid up (as the Manna was) in the Golden Pot of a Sanctified Memory, that they may be re∣tained by all the Godly in everlasting remembrance.

Mark Here in these last Words of our Lord to this Good Thief, that though Christ had promised Paradise to the Penitent in the General only, yet doth he perform more than had been either promised to him, or prayed for by him in particular as is above∣said. This Thief begged only a bare Remembrance in General, yet Christ grants him the high Advancement of Paradise, and that with Expedition, even that very same day, &c.

N. B. Note well; 1st, If so bad a Man proved (through Grace) so good a Penitent even at the last Gasp, then ought we to despair of none, because we know not whose Names are Writ in Heaven, Luke 10.20. we never looked into the Lamb's Book of Life, Rev. 13.8. The Election obtains Grace, Rom. 11.7. though it be not till the Eleventh hour of the Day (at the last Minute) Mat. 20.6, 9, &c. As many as God or∣dains to Life, do believe, Acts 13.48. This Gist of God is given to them, Eph. 2.8. & Phil. 1.29. All those whom God Predestinateth, he effectually calleth, &c. Rom. 8.30. Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination, that Man said not amiss who cried [dum Spiro Spero] while I breath, I hope, Grace may come [Inter pontem & fontem] betwixt the long Race of a Wicked Life, and the fatal stroke of final Death as here.

N. B. Note well; The 2d Note here is, If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent; how much more are they Accepted of him, that fear God and Work Righteousness, even the greatest part of their Lives, &c. Acts 10.34, 35.

The Fourth Word Christ spake upon the Cross was [Eli, Eli, Lamasabacthani,] Mat, 27.46. or, Eloi, Eloi, &c. (after the Syriack-Tongue then in use) Mark 15.34.

The occasion whereof was this. Our Lord about the end of the three hours Dark∣ness and a little before his own Death, being now under the full Weight of the Curse due to our sins (now burdening him as our Surety, Heb. 7.22.) and finding all sensible consolation (both from Heaven and Earth) now withdrawn from his Humane-Nature, breaketh forth into this sad Exclamation most heavily Representing the de∣plorable case of his undertaken Surety-ship in the Words of the Psalmist, [My God, my God, Why hast thou sorsaken me, Psal. 22.1. and some say, that he being that Aijeleth Shabar or Morning Stag (the Title of that Psalm) repeated also, ver. 2, 3. and so on to the end thereof, &c. Now were the Sufferings of our blessed Saviour's Soul, as well as of his Body come to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or utmost extremity, as he became the deputed Surety to Satisfie God's Justice for Man's Sin. Now did the Wrath of God (due to all the Elect for their Sins) lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer, both in his Soul, and on his Body. Now such and so unsufferable was his horrour hereby, insomuch that his Humanity here cried out for the want and withdrawment of his Divinity, not as if he thought that his Divine Nature was now separated from his Humane, but because it now (as it were) slept, and did not manifest it self with supplies of any sensible comforts. N. B. Note here; Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution, or any Desertion, in respect either of God's Love, or of supporting Grace, or of Inherent Holiness; yet was it not only possible but also necessary that the Mediator of Sinful Mankind, should for a time be Deserted of all sensible Comfort, and should taste of that most horrible bitterness accompanying such a Desertion, that so he might bear the punishment proportionably for our sins, and feel the sad effects of the Wrath and Curse of God (due to us for them) in so high a degree and measure, as must be Equivalent to our Eternal Destruction, and fully sa∣tisfactory to Divine Justice for all our offences. N.B. Note well; Though God be full of Mercy, yet will he not suffer his Mercy to Justle out his Justice, (whereof he is full also) but will be merciful in a just manner, first his Justice must be satisfied, and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Suf∣ferings, whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation. N. B. Note Well; Here Christ cries out, as one forsaken of God, because of the Intolerable Anguish and Agony of his Soul. This might as well consist with the personal Union of the two Natures, which gave way to this as it did to the Torture and Death of his Body. N. B. Note well; That the Union with the Divine Nature did firmly remain is plainly evident, by his promising Paradise to the Penitent Thief, as he was the Great God just before, he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin, yet was it not the out-cries of Despair, seeing he still trusted in God, saying, [My God, my God,] when in most Hor∣rour by God's Wrath both upon his Soul and Body, so that though his Holy pure Na∣ture (through the sense of matchless Torture) could not rationally but cry out of God's forsaking him, yet there remained a Pious persuasion still, both of the personal Union of the two Natures, and of the necessity and commodity of his unparallelled Passion: The Divine Nature was no more departed from the Humane at this time, than is the Soul of Man departed from the Body in Sleep, at which time it acts not, nor manifests. its Indwelling in the Body. His Exclamation of being Deserted here was not absolute but comparative only, his present case (wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin) compared with that Glory which he had in common with the Father before the World began, John 17.5. and all the Ages of the World, he still held that Glory till the Fulness of time came, for his state of Humiliation, the sad Catastrophe whereof, he was now Accomplishing, yet without the least murmuring at, or quarrelling with the Father for Imposing upon him such a prodigious punishment.

N. B. Note well; Objection, Some may say, How could this Suffering of Christ (which was but for a short time) be a full Satisfaction to God's Justice for our Sins, seeing we have deserved Eternal Suffering, the Demerit of our Sinning?

Answer, Beside the proportion and equivalency betwixt the Sufferings of our Re∣deemer, and our own perpetual destruction (as is abovesaid) seeing never any sorrow and suffering were like his in their own Nature, never any was so forsaken of God, so Assaulted by Devils, and so Tortured and Taunted by Wicked Men as Christ was, who yet was Innocent, and deserved not the least of these sufferings, therefore they must be meritorious in their own Nature, though they were not everlasting: Beside this (I say) the Dignity of the Person thus suffering ought duely to be considered:

'Twas not any mere Man, no nor an Angel that suffered those unsufferable Sufferings, but it was the Eternal Son of God, though not in his Godhead, yet in his Manhood, which he Assumed, that the same Nature, which had sinned might also suffer as a Surety in our stead: Now we must look upon the person of this Son of God, his Deity, Majesty, Mercy, Justice, Obedience, &c. to be all Infinite and Eternal; This made that which he suffered to be of an Inestimable, Value and Vertue, and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us, yea even upon the whole World: For as the Death of David (who was reckoned more worth than ten thousand Deaths of his People, 2 Sam. 18.4.) or the Death of any Prince (being but a Man, yea a sinful Man) is of more estimation than the Death of a whole Army of Common Soldiers, because he is the Prince: How much more shall the Death and Sufferings of the Son of God (the Prince of Princes, yea the Prince of Life and of Glory, Dan. 3.25. Rev. 1.5. &c. Not Finite but every way In∣finite and without Sin) be of more value and reckoning with the Father, than the Suf∣ferings of all the World: and though the time of the Son of God's Sufferings was but short, yet had they more Intrinsick worth (from the worthiness of the Sufferer) with his Father, than if all the People in the World should have suffered for ever∣more.

N. B. Note well; Now when Christ had cried, [Eli, Eli, &c.] out of the 22 Psalm (wherein this Agony was foretold, a worse Agony than that in the Garden, which on∣ly squeezed clods of Blood out of his Pores, but this exhausted his very Soul out of his Body) even these words of his Dying Speech were wrested: Some say, by the Ig∣norance of the Souldiers, not understanding the Syriack tongue. I rather judge, the mistake was by the Malice of the Priests, who mis-interpret his cry, as if he now made Elias his Patron, when forsaken of God: [Some of the Spectators standing by, and hearing this cry of Christ, said, [This man calleth for Elias] Mat. 27.47. that they might sill up the measure of their Mocking him top full and running over; They add this Taunt to a Tortured Jesus over and above the redundancy of Mocks aforemen∣tioned, As if he had now turned his Back of trusting in God, and prayed to Elias for his Patronage.

N. B. Note well; 1st, No wonder if the Servants of Christ be slandered in their suf∣ferings, and rendered Ridiculous, seeing our Saviour himself was thus ridiculed for his Prayer to God in the Anguish of his Soul, &c.

N. B. Note well; 2d, The practice of the Papists in praying to Saints, &c. is a Ridi∣culous practice even in the common Reason of those Prophane Wretches, who made a Mock of Christ's calling on Elias, supposing he had done so.

N. B. Note well, 3d. The Devil by his Instruments labours to run down distressed ones into Despair, as Christ here, of whom they said [Let him alone, let us see whether Elias will come and take him down,] Mat. 27.49. Mark 15.36. Thus Insolently do they Insult over a dying Jesus, telling him, (to drive him into Despair) that he was now forsaken both of God and Man as to any help, &c. whereas his Prayer was not Despair but a Conflict, wherein he called not upon any Man, but upon his God, &c.

The Fifth of Christ's last Words upon the Cross was [I thirst,] John 19.28. N. B. Note well, Some of Christ's last sayings are recorded by one Evangelist, and some by another: Therefore ought we to compare all the Evangelists together, to compleat the History of Christ's Death, seeing this saying is Recorded by the Evangelist John only.

N. B. Note well; Wherein is observable, 1st, The Occasion of our Saviour's so say∣ing, [I Thirst,] no wonder, that he now cried out of thirst, if it be well considered, how we find not any refreshment he took after the Paschal Feast and his Institution of the Lord's Supper, no mention is made of any Meat or Drink offered to him, after that his last Supper any where, by any Hand, save only the Vinum Myrrhatum, the Wine mingled with Myrrhe, which he refused, Mark 15.23. as is above said with the Reasons of that Refusal; N. B. Note well; Adding thereto only this here, Christ re∣ceived willingly all the other Evils and Injuries offered him, As to be Taunted, to be Buffeted, to be Scourged once and again, to be Stripped as well as striped, and to be Cloathed with a Fool's Coat, yea to be Crowned with Thorns, and to be Crucified up∣on the Cross, &c. for all these things pertained to Man's Salvation, and were fore-or∣dained and fore told that the Surety for Man's Sin, and the Saviour of the World should suffer as the Price of our Redemption, but his Drinking this Bitter Drink, was an Arbitrary Action and not necessary for our Ransom, therefore he received it not. Now seeing he had received nothing to refresh his Nature since the Passover-Evening

and considering well withal, how he had been spent with his Agony and bloody Sweat, in the Garden before his Apprehension, and when Apprehended, with the Toil they put him to in Tossing him from place to place, all the Night long, (not suffering him the least Refreshing Slumber all that time) and the next Morning, with their Tur∣moiling him still from Pilate to Herod, and back to Pilate again; and when Con∣demned, how was he still more spent with his Renewed Buffets and Scourges, with bearing his Ponderons Cross from the City, to Golgotha; but most of all, with his Hanging on the Cross in unparallel'd pain, for six Hours together, &c. No wonder, (I say) that our Saviour, (so spent over and over again, and void of all Refresh∣ings) should now cry, [I Thirst.]

N. B. Note well; The 2d. Observable, is the Provision that is made for quenching his Thirst, upon this sad occasion, We must suppose here, that the Sacrifice of the World was now a Roasting in the Fire of the Father's Wrath; and therefore no wonder if he were dry, and cryed [I Thirst,] but behold those Monstrous Miscre∣ants, (when our Lord could have been content to quench his Thirst with a Cup of cold Water) do deny him that cheap kindness, of the common Element; and Bar∣barously gave him only sour Vinegar to Drink, Matth. 27.48. Mark 15.36. and John 19.29. Whereas it is a frequent favour to dying Malefactors, that some Refresh∣ing Drink is granted to them; yet such was the Justice of God, and the Malice of those Men, as Christ must not have Water, but Vinegar to Drink, N. B. Note well; These Monsters had once given him Vinegar mingled with Gall, Matth. 27.34, &c. This they did at Golgotha, before he was Nailed to the Cross; and then he received it not, for Reasons before Related: And now again they give him Vinegar, (when he was just upon the point of breathing out his last, after his six Hours hanging upon the Cross) which now he did receive, John 19.29, 30. When he had nothing now to do, but to Die, [knowing that all things, (save Death) was now Accomplished,] ver. 28. for fullfilling that Scripture, Psal. 69.21. They gave me Gall to Eat, and Vine∣gar to Drink: N. B. Note well; And why did he drink this Vinegar of sowr Af∣fliction; but that he might purchase for us, the priviledge of Drinking full Draughts of the Wine of Consolation; yea, even New Wine with him, in his Father's King∣dom, Matth. 26.29. [They filled a Spunge with Vinegar, and put it upon Hysop,] John 19.29. both the Spunge and the Hysop, signifie, Christ cleansing our Souls from the guilt and filth of Sin, Psal. 51.9. & Hebr. 9.14, &c.

Inferences from hence are, 1. Oh! How ought we to love this Lord Jesus, who was content to Drink the bitter; that we might Drink the Sweet, he Thirsted, that we may not cry out of Thirst in Hell, as Dives did, begging a drop, &c. No Conso∣lation, no not so much as a Cup of cold Water, must be given to him; while he was purchasing all kinds of Consolation for us, such as are Strong, Spiritual, and Eternal, &c. 2. If Christ cry, [I Thirst.] for us; How much more should we all cry we Thirst] especially, seeing he hath pronounced them Blessed, that Thirst after him, and promiseth to satisfie them, Mat. 5.6. Yea, makes open Proclamation, for all such to come in freely for Satisfaction, Isa. 55.1, 2. John 7.37. &] Revel. 22.17. 3. Our Lord did thus Thirst here, that he might quench our Thirst with living Wa∣ters, John 4.10, 14. that we may, (after an hearty Draught thereof) never Thirst any more after any of the Vanities of the World, or Villanies of Sin: 4. He Thirst∣ed, that we may Drink better Drink, as we do daily, &c.

The 6th Of the last words of Christ upon the Cross was, [It is Finished,] when Jesus therefore had received the Vinegar, he said, it is finished, John 19.30. Then had he no more work to do or Suffer, not to Descend into Hell, either in Soul or in Body, as some Romanists say. As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains: So the Receit thereof, was the last bitter part of his Unparallel'd Passion: The first time of their offering him Vinegar, (be∣fore he was Nailed to the Cross) he received it not; but only Tasted thereof, and did not drink it up, for he left the rest, wherein his Redeemed must pledge him of the same bitter Cup, filling up the measure of the Afflictions of Christ, Col. 1.24. but here he drinks all off, to shew, that he took the whole Curse for Sin, into him∣self; so that now N.B. Note well; our Sufferings by Afflictions for our Sinnings against God, come not in the Nature of a Curse, but of a Cure: They are more Medicinal, than Penal; and there is rather a Spiritual Remedy, than any Divine Vengeance now in them; they come now all out of Divine Faithfulness, as David saith, [I know, that out of thy very Faithfulness, thou O God, doth Afflict me,] Psal. 119.75. As if he had said, [Lord, thou wouldst not be Faithful to my Soul, unless thou hadst thus and thus

Afflicted my Body.] The ground of our being Afflicted, is now offended love; and the end thereof, is fuller Embracements, Jer. 31: 18.20. All our Sorrows and Suf∣ferings, as they come to us through the Sufferings of Christ, (as through a Colature, Sile or Strainer) they leave the Curse behind them there; our Dear Redeemer drank up all that Vinegar, leaving none of it for us; it was our Saviour solely, that fully satisfied God's Justice for Man's Sins, by his Meritorious and Mediatory Sufferings, and left not the least part thereof unsatisfied, for us to satisfie by any Sufferings of ours: The Lord looked upon the Travel of his Soul, and was satisfied with all our Souls, Isa. 53.11. N. B. Note well; So that if Inquiry be made, what must be the Antecedent to this Relative, [It] in this saying of our Dying Saviour, [it is finish∣ed] the Answer in general must be, that full Satisfaction to God's Justice for Man's sin, was now fully satisfied, when our Redeemer received this last bitter Potion of the Vinegar, all the parts of his unparallel'd Passion, were now Accomplished, save only his commending his Spirit into his Father's Hands, he had nothing now to do, but to Die; and to give up the Ghost: N. B. Note well; But more particularly, what is said to be finished here, must have a beginning, and an Intervening midle, as well as end or finishing: Now the beginning of Christ's Passion, was at the beginning of his In∣carnation when he Divested himself of that Divine Glory, (which he had with the Fa∣ther, before the World was, John 17.5.) and puts on him the the Form of a Ser∣vant, Phil. 2.6, 7. in his Humane Nature; and the Intervening Midle from his Cradle to his Cross, was a continued Series of Suffering, all his Life long, both in the Private, and in the Publick part thereof, his whole life was indeed, (as is above said) but a lingring Death; he was designed by bloody Herod to Die, so soon as he began to Live; and this Diabolical design for Destroying him, was carryed on uncessantly by the Scribes, Pharisees, and Priests, even all his Days: But now when his Hour was come, for Finishing his Passion, behold the Man, how many little Deaths he endured, (in his Agony, Buffetings, Scourgings, Mockings, &c.) before he came to Die, that worst of Deaths, even the Death of the Cross: N. B. Note well; Behold how Com∣mensurate was the Second Adam's Passion, to the First Adam's Transgression: Adam had sinned in Paradise, (the most pleasant place in the World) and his sin consisted in seeing the loveliness of the forbidden Fruit, in his Touching and Tasting it; for the Eating of which, he was Derided by God, with an Holy Derision. Gen. 3.22. 'tis an Ironical Irrision, [Man is become as one of us,] for his vain Affectation, of Aspi∣ring unto a Deity: What God speaks there Laughing, we all should always Read with Weeping; for Hinc Illae lacrimae, from hence sprung in all Misery and Mischief upon Mankind; this foul Fact of his Eating Forbidden Fruit, plainly opens Pandora's Box, (as the Poets feign from Moses's Pentateuch) and pulled up the Sluce, to let in an Inun∣dation, of Sin and Misery; and all Evils to fly out upon us: N. B. Note well; Behold how the Circumstances of Christ's Suffering, do wonderfully Correspond and carry an Accommodated contrary proportion, proportionable in those points, to Adam's sin∣ning: As 1. His place of sinning, was the best place, even Paradise; so Christ's place of Suffering, was the worst place in the World, even Calvary call'd so, from Calvus, or Bald-pate, 2 Kin. 2.23, 24. This Calvary or Golgotha, was a place of Skulls, such as were Bald, all the Hair being rotted off. a stinking place for our Sweet Saviour to Suffer in: 2. As Adam sinned, by seeing the lovely look of the Forbidden Fruit, Gen. 3.6. So our Saviour suffered, by seeing this sad Spectacle of such an Heap of Bald Skulls: No doubt but his Tender Heart was much Afflicted, with beholding so dole∣ful a sight, seeing such a Slaughter of Men, was all made by sin: 3. As Adam finned in pleasant Touching, so Christ to Expiate Adam's sin, was not only touched with our Infirmities, Heb. 2.17. & 4, 15. but also had the Torturing Touches of the wicked one, (1 John 5.18.) in his Torments upon the Cross. 4. As Adam sinned in his sweet Tasting, so did Christ Tast, not only of the Vinegar mingled with Gall, but Drank up the Second Dose thereof; yea, and Tasted the bitterness of Death, for every Man, Jew and Gentile, Heb. 2.9.5. As Adam was derided for vainly affecting a Deity, so Christ was mocked for saying, truly he was the Son of God, &c. And he was mocked for many other Crimes, yet doth he challenge his mockers, to convince him of any sin: John 8.46. besides 6. The second Adam Died in the same Day of the Week, and at the same Hour of the Day, (as is noted before) to bring Life into the World, that the first Adam sinned, and brought Death into it thereby:

The 7th and last of the seven last words or sayings, of our Blessed Saviour upon the Cr••••s was, [Father, into thy Hands I commend my Spirit,] Luke 23.46. This was the las•• of all our Saviour's Sayings; for immediately after he had so said, (while he

was yet living under his six Hours Torments upon the Cross, and having a power to lay down his Life, when himself, pleased, John 10 18.) He gave up the Ghost, thus commended into his Fathers Hands by Prayer; and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer, in his last Breath, is Recorded only by the Evangelist Luke; which still farther Demonstrates, how necessary it is to have an Harmony of all the four Evangelists, without which, we cannot have a full History of our Lords Passion and Death, seeing what Circumstance thereof, is omitted by any one Evangelist, the same is all along seasonably supplyed by another: Now when Christ had wrought, and was working of seven Wonders upon the Cross, wherein all Crea∣tures could co suffer with their Creator a Crucified Christ; for the Sun was Eclipsed, the Heavens were Darkened, the Earth Quaked, the Rocks Rent asunder, the Graves opened, and the Vail of the Temple did dwindle away; yet all this time, of all o∣ther Creatures, only Miserable Man, would not Co-suffer with Christ, though for Man only it was that Christ suffered:

And when Christ was speaking the last words, he had to speak before his Death, this Sentence was the last of the last: And this last is also borrowed out of the Book of the Psalms, (as his [my God, my God, &c.] before said was) to shew the Congruity be∣twixt the Literal and the Mystical David, the former being the Father and the Figure of the latter, as the other, [Eli, Eli, &c.] was drawn out of Davids Quiver, Psal, 22.1. So is this last word out of Psal. 31.5. where David in great distress, commits his Spi∣rit to God, and here Christ commends his Spirit to God: This Denotes, how our Lord loved to Dig in Davids Delf; and to Dive into his depth, in deriving those sayings from the Psalmist, to shew the fullfilling of the Scripture; and the Symboli∣zing of the Type, with the Antitype, though with some small difference in this last, for 1. David Literal, was but the Adopted Son of God; but David Mystical here, was the Natural Son of God: 2. David Resigns up his Spirit to his Redeemer, that is, to Christ our only Redeemer, the Lord God of Truth, that alone Redeemeth us: But Christ here Resigneth up his Spirit to his Natural Father; 3. David uses the word [Commit,] but here Christ useth the word [Commend,] which difference of the Verbs, may admit of this Criticism; things of small value, may be committed to the Trust of a Keeper, and commonly are so, though they cannot be highly commended for any Intrinsick worth in them, being only of common commodity and usefullness, as ordinary Vessels of Wood, Stone, Glass or Clay: Such an one was. David, as compared with Christ, David saith of himself, [what profit is there in my Blood] in the very Psalm before this, Psal. 3••••. but Oh, the unspeakable profit that is in the Blood of Christ, the Blood of God, Acts 20.28. Not the Blood of a meer Mortal Man, but of that God-Man the Lord Jesus: Therefore it is called the most pretious Blood, 1 Pet. 1.19. and in the Blood, (as in a Vehicle) is the Life of the Body, Gen. 9.4. Levit. 17.11. Now as Christ's Body was of the Finest, and most Refined Temper of Mankind, (being purposely fitted by the Father, for uniting with the Divine Nature, Psal. 40.6, 7. Hebr. 10.5. So his Soul, (that Particle of Divine Breath) that Animated such a prepared Body, must needs be the most precious Soul in the World: And if the Soul of Man in general, be of more worth than the whole World, as Christ himself, (who best knew the worth of a Soul, because he only paid down the full price of a Soul) plainly declareth, Matth. 16.26. Then assu∣redly the Soul of this our Redeemer, (which he was to powr out, as an offering for sin, Isa. 53. to and which was to pay the price of Redemption, for all the Souls of the Election, all Ages of the World) must needs be of a most prodigious value, and a most Inestimable Jewel: This is that precious Gemm, which our Dying Jesus here commends to his Father, which Teacheth also, that his Soul did not Descend into Hell, the place of the Damned; for he immediately commends it into his Fathers Hands, &c. had he gone down to Hell, Luke must mention it, but not one word of this, Acts 1.1. yet of all else, &c. and to Teach us what we ought to do in a dying Hour; 'Tis a standing Duty Incumbent upon all that fear God, to commit their Spirits to Gods Keeping, all the Days of their Lives, as David did, Psal. 31.5. and to commit their Souls to God, as to a Faithful Creator, in all ways of well-doing, as Peter Requireth, 1 Pet. 4.19 Those that can thus commit their Souls to God while living, may most comfortably commend, (that most precious Jewel) the Soul to God ••hen dying, as Christ did here.

CHAP. XXXIV. Seven Signs of Christs Triumph.

THE Sixth Grand Remark is, the seven Signs of Christ's Glorious Triumph, over even his most Ignominous Death, at that Juncture of Time, when his State of Humiliation was at its lowest Ebb, in its last Accomplishment▪ As Christ's seven last words, had a kind of coincidency with his seven last Wonders, in some particular Bran∣ches: So likewise those seven Signs of Christ's Triumph over Death, while yet he did Hang upon the Cross, have an Happy Coincidency with both his last words, and his last Wonders; and therefore little more than a bare Narrative of them, need be ad∣ded here, save only a Discourse in brief, upon the first and the last of those Seven, which have not been at all touched upon before: These seven Signs are these, 1. The Title upon the Cross of Christ, [Jesus of Nazareth, the King of the Jews,] Mark the Over-ruling Hand of Almighty God: That this very Title of Christ's Crime, should stand unalterably in these very Terms, when the Chief Priests, &c. did use their utmost Indeavours for the Alteration of this Inscription, John 19.19, 20, 21, 22. Though those Priests could prevail with Pilate, to pass the Sentence of Condemnation upon Jesus, contrary to the conduct of his own Conscience, yet can they not, (with all their Rhetorick, &c.) perswade him to alter this Inscription▪ But stands stiffer in this, without any yielding, than he had done in Condemning Christ, for popular Applause: But he, who pleased the People in that, will not please the Priests in this, saying, [what I have Written, I have Written,] it was as unalterable a Superscription, as if it had been the Law of the Meeds and Persians, a Decree not to be changed, Dan. 6.8. whereas indeed, it was the unchangeable De∣cree of Heaven, that it should stand thus; for the Great God, (by whom all Men Live, Move, and have their Being, Acts 17.28.) Thus guided Pilate's (the procon∣suls) Hand, and Governed his Heart both to write this Title, and to Ratifie this wri∣ting against the Priests Minds. And Pilate wrote this Title to the Hebrew, Greek, and Latin; that all People out of every Nation, (flocking to Jerusalem at this Paschal Feast) might be able to Read and understand it, in some or other of those three Tongues; and of one Tendency, to wit, for the Honour and Glory of Christ Crucified; and not either for the Vindication of the Justice of the power Condemning, (which was not a little to Pilate's own prejudice, in his Reputation and Injustice) or for the Shame and Disgrace of the party Condemned, as is usual in other Superscriptions, fixed up∣on Dying Malefactors: But this, (however it was intended, as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom) Assuredly ten∣ded much for his Glory, seeing he was indeed Jesus the Saviour; and he was indeed a King, more especially of the Jews, and the True Israel of God: Thus the Mouths and Hands of Wicked Men, are so overpow'red by the Omnipotent Jehovah, that all is turned to the Honour of Jesus, which they design for his Dishonour; and the very Title upon his Cross, (devised to shew the Crime, for which he was Crucified) be∣comes no less than a Crown of Glory to Christ beside: This Inscription being writ∣ten in Hebrew, Greek, and Latin, made an open and publick Proclamation, to all the Knowing and Learned Men, in all parts of the known World, that our Lord Dyed as a Faultless Man, and altogether Innocent, even in the Judgment of Judge Pilate himself, who had so oft Absolved him before, and now could fix no Slanderous Su∣perscription upon his Cross, save this that had such a Divine and Convincing Truth in it, without any foul Reflection, or Real Fault at all.

And Lastly, By this Title thus writ in those three Tongues, our Lord hath Sancti∣fied those three Learned Languages upon his Cross; so that the Hebrew, Greek, and La∣tin, may be Holily Studyed, Learned and Improved by Holy Men, for which they ought not to be upbraided with Learning the Language of the Beast, &c.

The 2d Sign of Christ's Triumph over Death, was the Conversion of the Thief, it being the first Fruits of the Power and Efficacy of Christ's Death, before he was actu∣ally dead, and the price of Redemption was fully paid, that Vertue should flow from Christ's Death, before he dyed, even such Soveraign Vertue, as not only to Save this Penitent now; but also all the Old Testament Saints, before he was in the Flesh, as the Lamb Slain from the Foundation of the World, Revel. 13.8. in God's Decree, and in the Types of the Law, this was the Antitypes Signal Triumph.

The Third, Fourth, Fifth, and Sixth Signs of Christ's Triumph over Death were, 3. The Suns Eclips, 4. The Rending both of the Vail, and of the Rocks, 5. The

Earthquake, 6. The opening of the Graves▪ in all which Works, our Lord pro∣claimeth himself the Mighty Lord of Heaven and Earth, the Sun of Righteousness▪ (when he was even going down under the Earth, and setting from the Worlds sight) had still a Triumphant power over the Sun the Firmament; and could draw a Cur∣tain of Darkness upon its Splendour at Noon time. And as he then did shew the signs of his Triumph over the Heavens, so much more at that time likewise, over the Earth; for then as Lord of the Temple, he comes suddenly into his Temple, in his Triumphant power, Mal. 3.1. And Rends the Vail of the Earthly Temple, from the top to the bottom; yea, and Extends his Rending power to the firmer Rocks of the Earth; nor is this all, but he shakes the very Foundation of the whose Globe of the Earth, shewing himself to be the Lord of it, as well as of Heaven; and causing both of them to do Homage to him, their Lord and Soveraign: For as the Heavens here, (like those Seraphims, Isa. 6.2.) covered their Faces with a Vail, being dazled with beholding his Invisible Glory, (now dying o•• ••e Cross) 1 Pet. 1.12.) So the Earth Trembled at his presence, feeling even then the power of its Omnipotent Creator; Moreover, to shew more fully a sign of his Triumph over Death and the Grave, his Death opened the Graves of others, before he went down into his own Grave: His Death was the Death of Death it self, Hos. 13.14. and swallowed up the Grave in Victory, 1 Cor. 15.54, 55.

The Seventh and last sign of Christ's Triumph was the Centurions Testimony, toge∣ther with that of the Souldiers, &c. Matth. 27.54. Mar. 15.39. Luke 23 47.48. Now when the Centurion and many more People, saw the Wonders wrought by our Dying Redeemer, these wonders wanted not their Wonderful Effects; for 1. The Captain of the Guard, (this Centurion) was wonderfully wrought upon by those wrought won∣ders, insomuch, that he Glorified God, (by confessing the Truth) saying, This was certainly a Righteous Man, this was surely the Son of God: And 2. The Pagan Soul∣diers, (with their Captain) were convinced; that such Wonders could not be wrought by one, that was only a meer Mortal Man; but as that Mighty Monarch and Pagan, Emperour Nebuchadnezar, saw something of the Glory of the Son of God, Dan. 3.25. So those poor Pagans, got some glimmerings of Christ's Glory, when the blind Priests, and Learned Rabbies of the Jews, were so stupified, that their Seared Consci∣ences, had no Sense or Conviction at all; And 3. All the People that came together to that Sight, beholding the things that were done, Smote their Breasts, and returned: Luke 23.48. They Smote their Breasts, as the penitent Publican did, Luke 18.13. being now awakened by those Wonders, and smitten with their own Guilt, in giving their consent to the Crucifying of Christ; and so furious was this Reflection upon them∣selves, that out of Revenge and Indignation against themselves, (as 2 Cor 7 11.) They would have smitten their own Heinous sin, could they but come at it, when they thus as by his Word; when he is pleased to speak in, and by them; and causeth Providen∣ces, to become Ordinances to us, as here by those works of Wonder: 2. There is much more hope of gaining poor Pagans, and such as never yet had the means of Grace, and of winning them over to God and Godliness, than of convincing Learned Heads, that have wicked Hearts; and such as have blown upon the Gospel. 3. So free is Christ's Love, that while sinners are giving Death to him, he is Handing out Life and Salvation to them.

To all these Seven signs of Christ's Triumph, may be added the double sign, which the Wound (made in his Dead Body upon the Cross, by the Souldiers Spear, John 19.34.) powred forth, even the Water and Blood, as a Twofold Witness, that not only he was now Really Dead; but also that he was the Grand Sacrifice which had now Expiated the sins of the World, and now had paid the full price for sinful Mans Redemption ac∣cording to that Eternal Covenant, made betwixt the Father and the Son, before the Foundation of the World: Though the Testimony of the Centurion, &c. be Recor∣ded by all the three former Evangelists; and not by John, yet this Testimony is Recorded by John only, and by none of the other, so necessary it is to compare all the four Evangelists together, for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John, assures us of this great Truth, as being an Eye-witness of this double Witness in the blood and Water, John 19.34, 35. No more than what he saw with his Eyes, doth the declare to us, 1 John 1.3. He saw one of the Souldiers, pierce the sides of Christ, (after he had given up the Ghost) with a Spear, and forthwith came there out Blood and Water, which the same Author in his first Epistle, calls the two things that bore Record or Testimony upon Earth. This is he that came by Water and Blood, not by Water

only, but by Blood also, 1 John 5.6. Here was the foretold Fountain opened Zech 13.1•• even the sides of our Saviour, to wash away Man's sin and uncleanness. The God of Nature hath in such Wisdom, qualified the Natural Heat of Man's Heart, that nor only the Lungs are so placed, as to blow cool Air upon it; but also it is Situated as in a Vessel of water, (called the Pericardium) for the Farther cooling of it; and this is a Received Rule, among all Learned Naturalists, that if this Pericardium, (or skin of water about the Heart) be pierced, it is impossible for the Heart, (which is the pr••∣mum vivens & ultimum Moriens, the first part that lives, and the last that dies in Man∣kind) should preserve life in it any longer: So that this Wound the Souldier gave our Saviour in his side, was a most manifest witness of the Death of Christ; and as the Water and Blood did Represent the two Gospel-Sacraments, (Baptism and the Lord's Supper) which did properly flow from the sides of Christ, (all the other five Mock-Sacraments, in the Romish Church, flowed only from the sides of Antichrist) so they Resembled the two Grand Graces, the Water had the Resemblance of the Grace of Sanctification, and the Blood of the Grace of Justification: These two Graces, this beloved Disciple would not have divided each from other; Therefore he saith, that Christ came by both, not by Water only, but by blood also: To shew, that we are both Sanctified and Justified, by the Death of our Dear Jesus; the water of our Sancti∣fying grace, washes us from the filth of sin; and the Blood of Justifying Grace, clean∣seth and purgeth us from the guilt of sin: And seeing we are but in part, and not throughly Sanctified; (for there is ever some remaining Corruption uncleansed, Joel 3.21, &c.) and 'tis only carryed on gradually, and (as it were) by Inches, there∣fore the main matter of the Joy of our Salvation, consisteth more in our being Justi∣fied; because the grace of Justification, is one gracious Act, changing our State of Wrath at one instant, into a State of Favour with God; and spreading a Mantle, (as it were) to cover out of God's sight, the Multitude of our black sins (past, present, and to come) by the Red Robes of our Redeemers Righteousness, imputed to us: So that this blood and water, hold forth both the imputed and the imparted Righteousness of Christ, and what our Lord hath joyned together, that let no Man put asunder: No Man can be truly made partaker of that Righteousness, which is imputed, unless he have also that which is imparted, our Sanctification, is a blessed Evidence of our Ju∣stification: We have not need of the blood only, but of the water also: And tho' this Apostle in 1 John 5.8. make three Witnesses on Earth, the Spirit, Water, and Blood; yet he saith, these three agrees in one; for Gods Spirit, doth witness with our Spirits, that we are truly Justified and Sanctified by Christ, Rom. 8.15, 16. And this is highly Remarkable, that these Kill-Christ's can do nothing against him, but as God had Decreed, they may kill him, and wound him when killed; but the least bone in this Paschal Lambs Body, they cannot break, as it is written, Exod. 12.46. Numb 9.12. No more can Satan or his Imps, break the least bone of Christ's Mystical Body his Church. Let us now take a general prospect of the Death of our Dear Re∣deemer; and make some profitable Inferences, from the Sundry Circumstances thereof.

The 1. Inference is; Oh! What an heinous Evil, an only Evil, Ezek. 7.5. a very bitter thing▪ Jer. 2.19. is sin, that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it; but either by the Death of the Son of God, the sinners Surety, or by enduring the Eternal Flames of Hell in the sinners themselves, every Man, as well as the first Man Adam, hath eaten. the Forbidden Fruit of Sin; and the Divine Doom for that Crime of High Treason, against the Great God of Heaven, (the King of Kings) is dreadfully Denounced in the open Court of the Holy Scriptures; to wit, that the Sinner shall surely Die, either by himself, or or by his Surety: There is an infinite offence in every Act of sin, as it is acted a∣gainst the Authority of an Infinite God: And should the sinner live for ever upon Earth, he would sin for ever against Heaven; therefore Eternal Torments are appoint∣ed, for that Eternal principle of sinning in the faln sinner, to satisfie Divine Justice. And such suitable satisfaction thereunto, the Highest and most Glorious of all the Created Angels in Heaven, (much less any Mortal Man, or the Mightiest Mo∣narch upon Earth) could not possibly undertake to make: No, it must be only the only Son of God, that could pay down the full price of our Redemption.

The 2. Inference is; Oh! what a sad case is this, that of all Impenitent Ones and Unbelievers, who have no interest in the Death of this Son of God, who Dyed as the Son of Man, to satisfie the Justice of God, from the sins of Men: These cannot say, that Christ dyed for us, as Gal. 2.20, &c. He gave his Life a Ransom for many, Matth. 20.28. But for none such as these; and therefore they are like, (unless they

Repent and Believe) to bear the Eternal Wrath of God, (yea, and it may be of Man for a while too) in themselves, which our Dear Redeemer hath born upon the Cross, for all True Penitent and Believing Persons.

The 3. Inference is; Oh! how Hateful and Sinful, Rom. 7.13. should sin be to e∣very Soul, that cost our Saviour so much unparallel'd Sufferings, to satisfie for it, sure∣ly could we but take a view of sin, as it lay on our Saviour's Back with such weight, as to squeeze out his very Hearts blood out of▪ his Body, we should then hate it with a perfect Hatred, for Torturing him whom our Souls love. Nature teacheth us to avoid that Wound, which is hardest to Cure, and most Mortal to Life; therefore do we guard, (to our utmost) our Heads and Hearts, with holding our Hands betwixt them and the Blows: And should not Grace teach us to avoid sin, which makes the worst Wound in the World, as it wounds the Soul, and so hard to Cure; that the Son of God must be killed before the Soul, (Stab'd by sin) can be Cured: No less than the warm Blood of Christ on the Cross, can be a Salve Soveraign, and sufficient enough to heal that Incurable Sore: They are fools that think it an easie thing, which Christ found so costly to Reconcile sinful Man unto an Holy God.

The 4. Inference is; Oh! that we could do to the Cursed Body of sin, (so called, Rom. 6.6. Col. 2.11.) what those Cursed Kill-Christs, did to the Blessed Body of our Saviour: As they did to him, so should we do to sin: We should 1. Apprehhend it in its places of Retirement, knowing its Haunts, as Saul did David's: 2. When Ap∣prehended, bind it Hand and Foot▪ that it may not break out into any more Misbeha∣viour. 3. Lead it, (bound with Hands behind) away to be Judged in the Court of Conscience: 4. Arraign it at that Bar, not with false Witnesses, but true ones, whereof we need not want great Store, when Process and Pleading against it, are im∣partially managed, Oh! what black large and long Bills of Inditenient may be drawn up against sin; for doing us Mischief, Imprimis, at such a time and place. Item, in such a day and duty, and a Thousand Items to follow that to the end. 5. Condemn it therefore, saying with Saul, that which hath done this Deed, shall Die, though the Lot fall on my Son Jonathan, my peccatum in Delicijs my best beloved sin: 6. Then spit in its face, the time would fail to Descant upon all, 7. Crown it with Thorns, 8. Beat it, Buffet it, and Scourge it, yea, let it be stripped, as well as striped. 9. Nail it to the Cross so fast, that it may never stir Hands or Feet more, but be Crucified:

The 5. Inference is; Oh! that we could behold the Man, how this God-Man Christ Jesus, dyed with his Arms spread on the Cross, as the place of his Birth was an Inn. which entertains all that come to it, with great Gates wide opened: So this was the posture of his Death, ready to Imbrace all that come by Faith and Repentance, and such as do so come, he will in no wise cast them out, John 6.37.

The 6. Inference is; Oh! how should our Consciences bleed, to behold Christ bleed∣ing to Death upon the Cross, considering these following Motives, as First, that we were those Hard-hearted Jews, and our Sins were the Nails which fastened our sweet Saviour to his suffering, that worst of Deaths, (the most Accursed, Shameful, Painful, Lingring, and most exposed Death) upon the Cross; where he was Hanged thereon, as our Surety in our stead: Though those that beheld him then, did mostly Taunt and Deride him, while he was in Crucifying, (as above) yet may not we do so, when we behold Christ Crucified before our Eyes, in his Word and Sacraments, Gal. 3.1. 1 Cor. 2.2: We must mourn over him, whom we have pierced, Zech. 12.10. and behold him with bleeding Hearts and not Crucifie to our selves, the Son of God afresh, and put him again to an open shame, Hebr. 6.6. How much sorer punishment are such Sentenced to be worthy off, Hebr. 10.29. &c. It was we who Eat the sowr Grapes, (the forbidden Fruit) and our Saviours Te••th are set on edge therewith, &c.

Secondly, That Christ Dyed the basest of Death's, to teach us the Desert of our sins, for which we all deserve to Die the worst kind of Deaths, as he did for us; where∣by he hath not only purchased a more Calm, Quiet, and Comfortable Death, that we may die in our Nests, (as Job saith) chap. 29.18. that is, at my own Home, and upon my own Couch or Resting-place: But also he Sanctified all sorts of Death to his Saints, whether they be Hanged, Drowned, or Burned, whether they be sawn asunder, or slain with the Sword, &c. Heb. 11.37. Our Lord and sinless Saviour, deserved to die the best of Deaths; yea, not to die at all, seeing Death is the Wages of sin. Rom. 6.23. Where no sin is found, there no Death is due: Yet as he became the sure∣ty for sinful Man, so the worst of Deaths (due to us) himself dyed for us: He dyed in a shameful place, to purchase a better place for us to die in, he died in the Field, that we may die in our Houses; he dyed in that base place of Skulls, that we may

die in the best Room of our Dwellings; and he dyed on his Cross, that we may die in our Beds, and that among our Friends, and with Ease and Comfort: For Christ's dying among his Enemies, and with utmost Extremity and Desertion, hath purchased it for us. But suppose any Saints be brought to die a Dolorous, and violent Death, (as their Lord did; and as many Martyrs in all Ages have done, and still daily do) and tho' they must say therein, as the Penitent Thief said upon the Cross, [we indeed are justly in this same Condemnation; for we Receive the due Reward of our Deeds;] Luke 23.40.41, yet hath our Saviour. by suffering the bitterest of Deaths, so Sanctified all sorts of such shameful and painful Deaths to his Saints, that there is not one Dram, no, nor so much as a Grain, (though Deserted Souls do find a Scruple) of the Poison of the Wrath of God therein: Naturalists do relate, that the Beasts of the Field dare not drink of the Fountain, untill the Unicorn come first to dip in his Horn; which sucks up all the Venom out of the Waters, and then the Beasts dare drink most freely: So our Saviour by his Cursed Death, hath s••••ked up all the Curse of every sort of Death, into himself, he hath drunk up the bitter part of the Cup, leaving only the sweet for us: Insomuch that all who die in the Faith, Hebr. 11.13. (though they be drown'd in Water, on burn'd in the Fire, &c.) yet do they die in the Favour of God, though they die by the Frowns of Men: Therefore should our Consciences be greatly con∣cerned, and our Hearts bleed freely, melting kindly into Tears, and Tenderness while a bleeding Dying Jesus is set before our Contemplations: Oh! how melting should be our Meditations upon Christ's Death: 'Tis a Rule in Physick, that Diverting the Cir∣culating course of the Blood, is the best Expedient for Curing any excessive bleeding in any part, as bleeding a Vain in the Arm, stops immoderate bleeding at the Nose: Would to God we could thus correct our excessive Weepings for Losses and Crosses, by Diverting that over-free, (because a Natural) issue, by giving a due Vent to our Weeping over our Dear Redeemer, thus Dying, and bleeding to Death for saving our Souls, and making satisfaction for our sins.

Lastly, Learn hence to love the Lord Jesus, our Jonah, as that Prophet Jonah could not endure the East-wind to blow, and the Sun-shines Heat to beat upon his Head for himself; yet could be content to be cast over board into the Sea to be Drowned, for saving the Ship and its whole Crew. So our Lord would not turn stones into Bread, nor come down from the Cross, when he could have so done to save himself; yet turns water into Wine for us, and is content to be Crucified for saving his Church and Chil∣dren: Our Jonah is cast overboard, then Justice is calm, the Storm ceaseth, &c.

CHAP. XXXIV. Of Christs Burial.

HAving dispatched the Life and Death of Christ, now come we to the Burial, wherein there be three grand Remarks in its Antecedents, Concomitants, and Consequents:

The 1. Remark is; The Antecedents of his Burial, which is the lowest step in his State of Humiliation: Now Christ is dead, 'tis thought expedient he should be buryed, that there might be the Congruity foretold, betwixt the Type (of Jonah in the Whales Belly) and the Antitype, Jesus in the Bowels of the Earth: As this was Christ's lowest step he took in his Humbled State, so it was the turning step towards his Exal∣ted State; for when he had ended the shame of his Cross, and had given up the Ghost. now must he be Buryed; yet shall have an Honourable Burial: Therefore Joseph of Arimathea, (the Prophet Samuels City. 1 Sam. 1.1. an Honourable Counseller taketh care that Christ (now Crucified) should not be Buried in the common Graves of Ex∣ecuted Malefactors; but to be Intombed in his own Tomb, Matth. 27.57, to 60 Mar 15, 43, to 47. Luke 23.50, to 54. and John 19.38. to the end. All the four Evange∣lists, do Record this Remarkable Action, though with some difference in Circumstan∣ces, yet with none in the Substance: One of them calls him a Rich Man, another a Good Man, so that 'tis possible for a great Man to be good, greatness and goodness are not Inconsistent, though not many Mighty; yet some are called in all Ages, to own the good ways of God: Where-ever the free-grace of God cometh no difference is made betwixt the Rich and the Poor, both Plenty and Poverty may be Sanctified to the owner; and as there is room for both in the Kingdom of Grace, so there is room for both in the Kingdom of Glory: Christ's Parable, Luke 16. tell us, that poor Lazarus ly's lodged in the Bosom of Rich Abraham; the Evangelist more saith, that this Rich good

Man went boldly in to Pilate, and begged the Body of Jesus, which he durst not have done, had he not been Good as well as Rich; for he (being a Priest; or a Levite, and one of the Council Chamber of the Temple) could not but expect that his In∣raged fellow Priests, and Privy-Councellours of the Sanhedrim, would pick a quar∣rel with him; and would at least fleece him of his Wealth, for favouring the Body of him, whom they had Executed as an Heretick and Traitor, if they did not flea his Skin from of his Back, for being a pattern to such a Person, they having Threat∣ned Pilate to Article against him, for High Treason to Casar, if he still persisted to Patronize the Innocency of Jesus. Therefore this was a bold Act in Joseph, thus to begg a supposed Traitors Body, Mark addeth, that Pilate wondred Christ should be so soon dead; and when assured by the Centurion, that it was so, he granted this Counsellors Request: St. John joyneth Nicodemus with Joseph; who were both Mem∣bers of the Ecclesiastick Court, and we ma•• well suppose of them both, what St. Luke affirms of the one only, that neither of them had consented with that Privy Council, to the Condemning of Christ. These two Night Disciples, became bold and publick Patrons of a Dead Jesus; and Conjoin their helping Hands, to bury the Body Honourably, when all the Day-Disciples, (excepting John) durst not shew their Heads, but Dwindle away: These two Timorous Proselites, do now openly declare them∣selves to be the Disciples, even of a Dead Saviour, each of them acted their part, Joseph begs the Body, takes it down from the Cross, at the leave of the Chief Ma∣gistrate, (Such a Friend was our Lord to Magistracy, both in his Life and Death: He will have Justice satisfied, both in his Dying, and when Dead; he will not be taken down without Pilates leave) his part was also to wrap up the Body in Linnen Clothes, and to provide a New Sepulchre, (Hewen out of a Rock in his Garden, wherein never any Man lay before him, a Tomb that Joseph had prepared for himself; but willingly Resigns it up to his Lord and Master, who should, (from good Manners) be first ser∣ved before the Servant; and who within three Days after, Resigned it up to the lend∣ing Landlord, no greater loss have they that lend to the Lord, the Borrower, Prov. 19.17. as well as the Lender of Mercy, he borrows only of us, what he first lends us, and what we willingly lend to God, he more willingly repays again with Interest. as Joseph had his own New Sepulchre, (lent to the Lord for three days only) Restored to him again with Advantage▪ for Christ's Body (lying that little time in it) did Marvelously Perfume, Consecrate, and Sanctifie it for the better Reception of his own Body, against the time of his laying it down: As it was Joseph's part to prepare the Tomb for the Body, so it was Nicodemus's part to prepare most precious Spices, for Embalming the Body, the same was done by the good Women likewise, for further Imbalming him, when their Sabbath was over, all testifying their Love to their Lord, but in that very preparation, they all shewed how little Faith and Hope they had con∣cerning speedy Resurrection, though he had oft foretold it to them.

The 2. Remark is; The Concomitants of Christ's Burial, (after the Antecedents and Preparatory Actions) every Circumstance whereof, Denominates it a very Ho∣nourable Burial.

As 1. The Persons Imployed in Interring the Crucified Body of Christ, were two Honourable Persons, some suppose, they were (for their Eminency of Prudence, Piety, and Justice, &c.) called to be of Council by Pontius Pilate, the proconsul of the Country of Judea, besides their Membership of Dignity in the Jewish Sanhedrin••, who yet consented not to that Cursed Vote therein; Namely, [He is guilty of Death] Matth. 26.66. He was not buryed by the hands of those Scoundrels that Cru∣cified him, as probably the two Thieves were.

2. The place where his Body was Buried, was an Honourable place; for he was not Buried in a Dunghil, (as some Sordid Persecutors and Tyrants have been) nor a∣mong the Carcasses of Executed Malefactors in Calvary, but in a Garden, (the best and most Honourable of places) John 19.41. As the first Adam had sinned, and did fall in a Garden, (even in a Paradise) the Garden of God: So the Second Adam will be buried in a Garden, even in the Garden of an Holy and Just Man, Joseph, that the place of Christ's burial might bear a proportion to the place of Adam's Fall: The place of Christ's Burial, was the place of his Resurrection also; and so, as all in Adam did fall in a Garden: So all in Christ Rose again in a Garden.

3. The Tomb it self, was an Honourable Tomb, not only for its Situation in a Garden inclosed, (so not exposed to Annoyances by Hogs, Dogs, &c.) but also for its own Honourable Excellencies in Sundry particulars, as 1. For its Newness, all New things are commonly Honoured, and accounted excellent things, Isa. 48.6. Hence

New Wine▪ the New Song the New Spirit, and the New Jerusalem, are all in Scripture. Phrase, Deemed desirable, and Delectable things. 2. For its firmness, it was hewn out of a Rock, so not easily obvious to any kind of Annuisances: Here is a Rock, within a Rock; which is called a Munition of Rocks for defence, Isa. 33.16. This Rock, (buried in a Rocky Tomb) was Christ, 1 Cor. 10.4. who is called the Rock of Ages. Isa. 26.4. yet lay but a little time within this Rock; the Rock-Creator, could not be long contained in this Rock Created: 3. For it is Virginity, it was a Virgin-Tomb, never had any Man laid in it: Divine Wisdom ordered it thus, that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection; Christ's Grave, was not like the Grave of Elisha, wherein another Man was buried beside his Body, 2 Kin. 13.20. For in this, never any Man before was laid, Luke 23.50.53. & John 19.41. Hereupon Theophylact No∣teth, no Momus might cavil at Christ's Resurrection, as though some other body, that had been buried therein, had risen out of it; but now no other body could rise out of this Virgin-Tomb. As our Lord before his Birth, lay in a Virgin Womb, so af∣ter his Death, he lay in a Virgin-Tomb; and he is accordingly found formed, and liv∣eth in a Virgin-Heart; Paul saith, he Travell'd in Birth, till Christ were formed in the Hearts of the Galatians, Gal. 4.19. And he tells them, it was not he that lived, but Christ lived in him, Gal. 2.20. and such as have Christ Formed, and living in them, are called Virgins, Cant. 1.3. Revel. 14.4. Such Souls as love Christ with a Pure, Chast, Virgin-Love, are the right lovers, and True followers of the Lamb. 4. The manner of his Burial was Honourable also: It was not a Clandestine private Interrment, done by stealth; but managed with Solemnity, both by Famous Men, and by Famous Wo∣men, whose praise is in the Gospel: Here was the pompa Mortis, the Honourable At∣tendence of Mourners; these good Women. (named by the Evangelist) manifested their love to our Lord, in their last Office of Love, by looking on to behold where he was laid; because they could do no more in Assisting the Burial, Matth. 27.55, 61. Luke 23.55, &c. Love to Christ, fears no colours, no inconveniencies, as the Men were not ashamed of this Service to Christ, in taking care of Christ's Crucified Body; so, nor did these Women think it a shame to lend their last look of love to their Cru∣cified Lord; for which Fervent and Zealous Affections, they are accordingly Dignifi∣ed by God, with a Divine Record thereof in the Gospel: As our Lord hath many Witnesses of his Death, Pilate himself, was satisfied therein by the Centurion, inso∣much, that no Room was left for doubting the Reality of his Death: So had he some, (so many as were sufficient) Witnesses of the Truth of his Burial; and 'tis a wonder, that while Christ was Warring with the Devil, (who had the power of Death here, Hebr. 2.14.) and with Death, (which had now brought our Redeemer into its own Den) even weak Women are called forth to be Witnesses; and are indeed, Mar∣shal'd in the Forefront of this Testimony, Christ Testifying hereby, that he was min∣ded▪ to confound his strongest Enemies, by the weakest means; and that himself would shortly make a glorious Triumph over both Death and the Devil, in Rising again.

Thus where True love to Christ is, (whether in Men or in Women) such will not shrink from Christ; no, not when he is Crucified, these True lovers of him, stick close to him, even when he is Dead, ••ove will creep to Christ, when it cannot go: Though these weak Women could not roll the great Stone to the Door of the Sepul∣chre, (which was the work of a strong Man, Matth. 27.60.) no more than they could roll it away from the Sepulchers Mouth, (which was likewise the work of a strong An∣gel, Matth. 28.2.) These Women said among themselves, [who shall roll us away, the stone from the Door of the Sepulchre] Mar. 16.3. This Obstruction of their Imbal∣ming his Body, they found removed by an higher Hand, ver. 4. Though (I say) they could not do either the one or the other; yet do they sit by, and look on as Witnesses, that our Redeemer was now shut up in the very Den of Death; and that if he Rose again, he must conquer Death in his own Den, our Lord is content to lie in this Den till the third Day: Yet will not this Lord of Life, lie under the power of Death, beyond thirty six Hours; and so long was the day, wherein the Sun stood still in the days of Joshuah, Josh. 10. As that Joshuah had that one long day, so this Joshua or Jesus had this one long Night, it was onely one Night, lengthened out to the length of that longest Day; though it be called by Christ himself, the space of three Days, and three Nights, Matth. 12.40. whereas it was but two Nights, and one whole Day, and two small parts of two more; therefore the words of Christ, in comparing his time of being Buried, to the time of Jonah's lying in the Whales Bel∣ly, must be taken Synecdochically, the part for the whole, according to the known Di∣alect of the Jewish Nation in both their Talmuds, wherein any part of the Day, is

Reckoned for the whole thereof: But here the Malice of the Kill-Christ's, is highly Remarkable; for they club'd their Wits, not only one with another, but even with the Devil himself, how to protract those Thirty six Hours, to last so long as the World lasted, even until the General Resurrection; in pursuance of which Project they did not think the Sepulchre sure enough, with the great Stone that Joseph had, (out of upright loving kindness) Rolled to the Mouth of it: But still they are Dis∣quieted with him, as while living all along, so now when dead also: They can never secure themselves from the Torturing Fears of their own Guilty Consciences, the chief Priests and Pharisees are yet afraid, that a Crucified Christ, would prove a Conquerour over them; and therefore do they Assemble together, and make an Humble Address to Pilate, that he might command a Guard to watch the Sepulchre, and to set his Im∣perial Seal upon the great Stone, Matth. 27.62, 63, &c. least the Disciples of that deceiver, (as they Blasphemously call'd him) should come by Night, and steal him away, &c. Thus with that utmost craft, which the Devil (their Master) could teach them; they indeavour as carefully as they could, to obscure the glory of Christ, by securing the Sepulchre; and thereby thinking to secure Christ, and keep him fast in the Grave: Venerable Bede de locis Sanctis, cap. 2. saith, that those Malitious Monsters of Mankind, did bind the Tomb of Christ's Body, with strong Grapples and Labels of Iron, on purpose to cross the Tales, (as he saith) and disappoint the unchangeable Decrees of the divine Determined Counsel: But mark how God here overshoots the Devil in his own Bow, Gods Providence, makes use of those Enemies Malice, to make the matter of our Lord's Burial and Resurrection, much more Conspicuous and Manifest to all Men; for the more their crafty Counsel and carefullness, was to keep Christ un∣der the Earth, and to prevent his Resurrection, by their politick provisions; all this did but render our Lord's Resurrection the more Divine and Glorious, because it was accomplished Maugre the Malice of Men and Devils: They can expect no good Suc∣cess, that dare fight against God: Thus have we an account of our Lords Body, how it was held faster in the Grave by the Divine Decree, than by all those Humane, (yea Hellish) Devices before mentioned; it must not lie so long Buried, as these Miscre∣ant Men would have it, which they designed to be for ever; no, it must lie no longer than the most Wise God would have it, according as it was foretold in his Holy Scrip∣tures: God ordained that Christ's Body should lie Buried until the Third Day, least his Adversaries should object in their Cavilling and Malicious manner, that he had not been really dead; yet shall it not lie there until the fourth Day, least his Disciples Faith should flag and founder, through his too long absence from them, which he had told them often, should be but for a little time; and besides this, the word saith, that God would not suffer his Holy one to see Corruption, Psal. 16.10. & Acts 13.35. He must not stink as Lazarus did, at the fourth Day:

The next Inquiry is; where was Christ's Soul all this time, that his Body was buri∣ed in the Grave? The Romanists Answer, That Christ's Soul went down to Preach un∣to those Souls in Purgatory, from their mistaking that Text, [by the which he also went, and Preached unto the Spirits that are in Prison,] 1 Pet. 3.19. as also that Arti∣cle of the Creed, [He Descended into Hell,] both these Errours may briefly be thus corrected.

As 1. That cannot be the Sense of the Apostle Peter's Sentence, for the Relative, [by the which] can have no Antecedent, but [the Spirit,] ver. 18. whereby he was quickened; now the Spirit there cannot signifie the Soul of Christ, unless we will af∣firm, that he was quickened, and Raised out of the Grave, by the Vertue and Pow∣er of his own Soul, which ought not to be affirmed: But we must say, this was done by the Efficacy of his Divine Nature, which is call'd [the Spirit] in this place, and in that, 1 Tim. 3.16. [Justified in the Spirit,] that is, the power of the Godhead did so manifest it self Marvelously in that weak flesh of Christ, that though he became a weak Mortal Man; yet the Vertue of his Divine Nature, (whereby he Raised him∣self from the Dead) did so convincingly shine forth, as to make all the World believe, that he was, and is God: And thus that Apostle must be understood, that though Christ was not present in the Old World, with his Corporal presence, as he was at his Incarnation in the New World; yet was he present with those Antediluvians, in his Divine Nature, (which is both ever, and every where) whereby he Spirited Noah, to be a Preacher of Righteousness, unto the Disobedient of that Day, who because of their Disobedience to Christs call at that time. (sent by the Spirit to call them to Repentance) were then Drowned in that Universal Deluge, and now Imprisoned in that Everlasting Prison of Hell, where they lie confined till the Day of Judgment;

and then their drowned Bodies shall be brought to their damned Souls, to receive the full recompense of their Rebellion against God, that as Soul and Body sinned together so they must suffer together for ever more.

As to the 2d Errour or Cavil grounded upon the Article of Faith, [He descended into Hell] must be thus corrected: The word Sheol which signifies Hell, is largely In∣terpreted for the Grave also, therefore that phrase [Thou wilt not leave my soul in Hell] Psal. 16.10. is read [in the Grave] in the Old Translation: And Sheol is read [the Grave] in the New Translation, Gen. 37.35. [I will go down into Sheol or the Grave unto my Son,] saith Jacob concerning Joseph▪ who was too good a young Man to go down to Hell, and who was not gone down̄ to the Grave neither, in Jacob's Sentiments, for he conceited some Evil Beast had devoured his Body, ver. 33. Therefore by Sheol, Jacob must mean the State of the Dead, wherein He thought Joseph to be, and neither in the Grave nor in Hell. And thus 'tis said of Jesus (who is Joseph our Brother) that He descended into the Deep, Rom. 10.7. which is there explained by its Antithesis [to bring him from the Dead,] and 'tis said of him, that He descended into the lower parts of the Earth, Ephes. 4.9. Yea Christ saith of himself that he must lie some time in the Heart of the Earth (which David calls, in Psal. 139.15. His Mothers Belly, as the Earth is the Grand Mother of all Living and Dying) Mat. 12.40. but 'tis no where said in Scripture, that Christ's Soul Descended into Hell, which is the place of the Damned, but the contrary is Asserted even by our Saviour himself, that, the same day wherein he Died, the Soul of the Penitent Thief should be with his Soul in Paradise, Luke 23.43. So that Christ's descending to [Hades] can admit of no other meaning, than of his going down into the State of Death, and his Body lying under the Power of Death till the Third Day.

The 3d Remark is. The Consequences and Effects of Christ's Burial, which are all exceeding comfortable to us.

As 1st, Our Lord was Buried, as well as Died, to make a more compleat Conquest over Death. As he had Conquered that Adversary in the open Field upon the Cross (in giving up the Ghost at his own good will as above, and not at the ill will of com∣manding Death) so now he pursues Vanquished Death into its own Den, and its Re∣treating Fortress, and there becomes Death to Death it self, strangles and unstings it upon its own Dunghill, and loosing, yea breaking the bonds of it, 1 Cor. 15.55. Acts 2.24, 27, 31. & 13.29, 30, &c. Sampson's Victory was the Greater, that he suffered his Enemies to bind him: So was our Saviour's, who suffered himself to be bound with the Chains of Death, and to be laid in its Strongest Hold, in the very House and Cabin of Death, Job 17.13. and then conquers it.

2dly, That he might destroy him who had the Power of Death, that is, the Devil, Heb. 2.14. as Satan is the Author of Sin, so, in that respect he is said to have the Power over Death, for Sin brought in Death, and Death is the Wages of Sin: Hence doth the Tempter Tempt Mortals the more to Sin, that he may exercise his Power over Death the more among them; but Christ in the Grave (as it were) cuts the Devil's Throat with his own Weapon Death, and that in Death's own Den, both Death and the Devil lost their Dominion, Rom. 6.9.

3dly, As in respect of both Death and Devil, so in respect of Sin also: Our Saviour was Buried that our Sin might be Buried with him, only with this difference, He hath his Burial for three days only, and then had his Resurrection out of his Grave, but he makes such a Burial of our Sin in his own Grave, as shall be for ever, without any Resurrection at all thereof. That Sin which is once buried in Christ's Grave, shall never rise again, either, (1.) To be remembred before God any more, Isa 43.25. Heb. 8.12. Or, (2.) To Reign over us any more, Rom. 6.14. with 5.21, &c. As Sin is then so fully remitted by God, as no more to be remembred, and as if it had never been committed against God. So Sin loseth not only its Damning, but also its Domi∣neering Power, in the Grave of Christ. God casts Sin into the deep Sepulchre of our sweet Saviour, and into the depths of the Sea, Mic. 7.18. so as it shall never be buoyed up again, either to Damn or Domineer, if not to defile us.

Inferences hence are, 1st, As Christ broke not down from the Cross (though his Murtherers wished him to do so) but staid there till he had compleated his Redemp∣tion-Work, and till Joseph and Nicodemus took him down: So he was content to con∣tinue in the Tomb, till God raised him thence, Acts 13.30. which teacheth that Christians ought not to Break Prisons, but wait there till the time that their Word come as good Joseph did, Psal. 105.18, 19. and as did this Good Jesus, who saith to us; [I am Joseph your Brother,] Gen. 45.4. and whom we cast into the Grave, as they

did him into the Pit, out of which Joseph scrambled not, but was passive till taken out, &c.

The 2d Inference is, As Christ literal (our Redeeming Lord) will not always lye buried, but only till the third Day, and then Rose again: So Christ Mystical (his Redeemed Church) shall not alway be buried, but after two Days she shall be revi∣ved, and the third day God will raise her up, and she shall live in his sight, Hos. 6.2, 3. The Graves shall be opened, Ezek. 37.12. she shall not alway lie among the Pots, Psal. 68.13.

The 3d Inference is, Christ's going into the Grave hath Perfumed, Sanctified and Consecrated the Grave to all the Godly. That place of Stench and Rottenness; Mat. 23.27. is turned into a sweet Bed for sleeping peaceably in till the Resurrecti∣on, Isa. 57.2. We may not fear to go down, where our best friend's footsteps are be∣fore us. The worst of the Saints sufferings is to be buried, they can go no lower, &c. Christ hath by his burial made it a Portal to Eternal Life at the last day, by his pas∣sing through it, as we are buried with him by Baptism, Rom. 6.4. as his Death kills Sin; so his Burial buries it: Therefore the Baptized should die to Sin, and live to God, ver. 2, 6, 9. & 2 Cor. 5.15. not rooting Sin out of the Grave to make a stench again, as Carcases Infect the Country, &c.

The 4th Inference is, Learn hence the force of sincere Love to our Lord, Joseph and Nicodemus, though Rich Rulers both, yet disdain not to soil and foil their hands with the Blood that came out of Christ's Wounds: They took him down from the Cross, &c. with their own hands, and not by the hands of their Servants: Love ex∣pels all squeamish Niceness, to climb a Tree is Boys Work, yet Zaccheus thinks it no shame, from love to look on Christ. Luk. 19.4. Thus weak and Timorous Disciples may have strong Affections to Christ, which may last longer than these of the stronger, now Judas had betrayed him, Peter had denied him, and all the other open Disciples were run away save John, who yet durst not so openly own a Crucified Christ, yet these two Night-Birds stick to him under the greatest Disgrace in the open Day-light, which shews weak Brethren may not be despised, Rom. 14.4. They may stand, when those of greater Abilities may fall, &c.

The 5th Inference is. Learn hence to bury all our Sins in the Grave of Christ, which we will not do till they be dead, Col. 3.1. Rom. 8.13. break its Legs, the Thieves were so, then bury it and hate it, as loathsome Corps, bury thy dead out of thy sight though loved before, as Abraham did Sarah, and when buried cast Mould on it, that the Devil may not come to put life into it again, and make thy end worse than thy begin∣ning. We read in that famous Burial of that Wicked Gog, that there were Searchers ap∣pointed to go thorough the Land, who where they found any Dead Mens Bones, were to stick up a Stick or a Stone (for a mark that some were scattered there) where∣by the Buriers were informed to find them, and so come to bury them, Ezek. 39.13, 14. so ought we to do, our Consciences are the Searchers which must find out our Sins. that are as Dead Mens Bones (the Relicks of the Crucified Body of Sin) and when we have found them, we must set a mark upon them, and never be at ease within till they be buried, and when we have put them into the Grave, we must set a seal upon the Sepulchre, that they may remain therein till they see corruption, and consume away to nothing, much less may we open the Grave our selves, and stir up our old stinking sins, that have perhaps been longer buried than was Lazarus (who stank at four days end) this will Poison the Air all about, both in the Country of the Churches and of our own Consciences; Therefore as Christ was buried, that we might have power to bury Sin, so by the power of his burial we should keep sin down from rising again.

The 6th Inference is, Christ's Love to us is still farther commended, considering how poor he made himself to make us rich, 2 Cor. 8.9. so poor in his Life, at his Birth, he was born in another Man's House, in Preaching he Preached in another Man's Ship, in Praying, he Prayed in another Man's Garden, at Meal-times women Ministred unto him, mostly eating in other Mens Dwellings, in Riding (which was but once) he Rode upon another Man's Ass, and now for his Burial, he is Buried in ano∣ther ther Man's Grave. So that though Christ was the Creator and right Owner of All Things, yet doth he so Exouthenize and strip himself for us, as to have nothing pecu∣liar to him but his Cross, which none would touch or take from him; Was ever love like his? This Sanctifies Poverty to us, &c. His Grave was Rich Joseph's, Isa. 539. Be∣hold how he loved us, he borrows our Nature to be born, live, die, and be buried for us, as the Wife leaves all for her Husband, goes to Prison with him for love, &c.

CHAP. XXXV. Of Christ's Resurrection.

HAving discoursed upon, and dispatched the Burial of Christ (which was the lowest step of his state of Humiliation, and the very turning step as before, so he descend∣ed not into Hell, into the place of the Damned, but only into the Grave, for the Hor∣rour of Hell, had been before upon him, both in his Agony and on the Cross, in the three hours Darkness, &c.) now come we to speak of his state of Exaltation, 'tis said, [Him hath God Exalted, &c.] Phil. 2.7, 8. The Degrees whereof be four. First, His Re∣surrection. Secondly, His Ascension. Thirdly, His sitting down at the Right Hand of God. And Fourthly, His Intercession there for us till he come to Judgment.

First, of the First, His Resurrection. In the General, this Excellent Truth Arises from the Connexion of these two States, that as Christ had his time of Humiliation, and then his time of Exaltation, so also have Christians both in a Literal and in a My∣stical sense, a time of scattering and of casting down, and a time of Gathering and of Listing up, Job 22.29. There is a time for all things, Eccles. 3.1, 2, 3, to 9. and these seeming casualties and contingencies to Man are all over-ruled, and ordered by the Wisdom and Providence of the only Wise God. He hath set the one over a∣gainst the other, Eccles. 7.14. that we may not surfeit of the one, nor despond in the other, as the Church has her time of Burial, so she shall of her. Resurrection, Isa. 55. ver. 7.8. More particularly of Christ's Resurrection, which hath also these three Grand Remarks. (1.) Its Antecedents. (2.) Its Concomitants. And (3.) Its Conse∣quents and the effects thereof.

The First Grand Remark is, The Antecedents of it, the first whereof was the ter∣rible Earth quake. This is this second time that the Earth paid her Homage to her Lord and Creator, as before at Christ's Death, Mat. 27.51, 52. so now again at his Resurrection, Mat. 28.2. The former Earth quake was to declare what power there was in his Death (though it seemed to be nothing else but weakness) and so distinguish the extraordinary vertue of it. While mighty Monarchs do live, they may do great matters, but when they die, all their might dieth with them, they can then do nothing, they cannot command the Clouds to cover the Face of the Firmament, the Earth trembles not, the Stones stir not, the Graves open not at their Deaths, as all these did at the Death of Christ, for All Power in Heaven and Earth was given to him, Mat. 11.27. & 28.18. And He hath the Keys of Hell and Death, Rev. 1.18. So that Death had not taken away any of the Power of Christ, seeing, when he gave up the Ghost he could cause the Earth to shake, Rocks to Rend (as well as the Vail) and Graves to open: But now when this Lord of Heaven and Earth, had lain three nights and three days in the Bowels of the Earth, there was greater cause of the Earth's Trembling again, no wonder if there were strange Tormina and Horrible Concussions in her Belly by the Almighty Power of her Creator, whom she had now inclosed. Neither Death nor the Grave had abated or diminished the least part of the Power of Christ. But he swallows up both these (while they swallowed up him) in Victory. 1 Cor. 15.54.55. This should teach us (poor lumps of Earth) to tremble at his Presence, especially at our Keeping Christ down as buried in our Earthly Hearts, when he hath been Rising in our Hearts by the Motions of his Spirit, and still we labour to suppress him, and keep him at under. Did the Dumb-Earth Tremble for keeping Christ under but three days, How much more we for so doing, not only for three, but for many days, yea many years.

The Second Antecedent is, The Apparition and Operation of an Angel: Those cruel Kill Christs thought it not enough to have Christ buried in a Grave, and a great Stone rolled upon the Grave's Mouth, but to keep him sure in his Sepulchre, they put the Magistrate's Seal upon the Stone, and set a guard of Souldiers to watch it. Not∣withstanding all those projects for securing their purpose, and keeping him down in the Tomb. The Lord sends an Angel to Minister unto Christ the Lord of Angels, this Angel rolls away the Stone, frights away the Souldiers, and comforts the Good Women, who came to see the Sepulchre. So foolish an undertaking it is either in Men or Devils to fight against God, the Church is called Christ Mystical; 1 Cor. 12.12. her Adversaries may think they have made sure work of her, cut her down, cast her

into a Grave, and roll'd a great Stone upon the Mouth of it. so that they are Cock sure, Religion shall never be able to rise any more. Therefore they rejoice together with mad Merriments, and send gifts one to another, Rev. 11.10, 13. yet for all this opposition, so sure as Israel came out of the Thraldom of Egypt, the Jews out of the Bondage of Babylon, and Christ out of his confinement in the Grave, so sure shall his Church and Gospel rise again, maugre the Malice of Men and Devils, though the great Gates of Hell lay upon it, yet shall not prevail against it, Mat. 16.18. This burdensome Stone will break their backs that would lift the Church out of her place. Zech. 12.3. and no Weapon that is formed against Sion shall prosper, Isa. 54.17. And though the Bush may be burning, yet is it not consumed. Exod. 3.2.3. for the Good Will of God is in the midst of the Bush, Deut. 33.16 either to consolidate the boughs, or to restrain the flames, or both. The Good Will of God, and a Flame of Fire from Man may consist together in the same subject. This Text [Behold there was an Earthquake, for the Angel of the Lord descended from Heaven, and Rolled back the Stone from the Door, and sat upon it,] Mat. 28.2. may serve to comfort us sundry ways if well considered.

As 1st, Suppose we have not an Holy Man on Earth to Roll away the Stone, and raise us up with Salvation (for it may be with us as with them, Jer. 5.1. where not one Man was found to stand in the Gap) yet hath God an Holy Angel in Heaven to send down to save us, as he did Lot out of Sodom (the Angel took Lot by one Hand, and his Wife by the other, and led them from the destroying Flames) as he did Hezekiah from Senacherib's Army (the Angel smote an hundred fourscore and five thousand of them. As he did Daniel in the Den of Lions (the Angel shut up their Mouths, &c.) and as he did Peter out of Prison, Acts 12. God sent his Angel (at the Church's Prayer for Peter). who brought him forth and set him in safety. And should not God send his Angel now, yet hath he promised that his own Arm should bring Salvation, when nei∣ther the Arm of a Man can, or of an Angel doth it, Isa. 51.18.59, 16. & 63.5.

2dly, May we be but found in Union with Christ, then are we in League with An∣gels, and that Angel which kept fallen Adam from returning into Paradise, with a drawn Sword in his Hand, shall be Reconciled to those that are renewed by the Se∣cond Adam, and all the Angels shall be imployed to Roll away the Tomb-stones of the Saints, and to remove the Mould that is laid upon their Bodies or Bones, and will gather them from all the quarters of the World, Mat. 24.31. and shall hand them into a better Paradise than that which Adam lost.

3dly, God makes his own Use, and Works his own Glorious ends, by all sorts of his Creatures according to his own pleasure. He makes use of wretched Miscreants to Crucifie Christ, of two good Men (Joseph and Nicodemus) to Bury him, and of an Angel to Roll away the Stone at his Resurrection. The only Wise God Acts seve∣ral Ways by several Instruments, and all according to the Counsel of his own Will.

The Third Antecedent was the Approach of Holy Women to see into the Sepul∣chre, and Imbalm Christ's Body with sweet Odours, probably not knowing that Joseph and Nicodemus had done it before them, or however being Ignorant, that God would not suffer his Holy One to see Corruption: These Women Matthew names Mary Magdalen, and the other Mary, the Wife of Cleophas, the Mother of James the less and Joses, and Sister to the Virgin Mary: Mark adds Salome to the two, and Luke adds Joanna, but John names Mary Magdalen only, as being the most notable, the ring∣leader of the rest, and having the largest love to her Lord, (Luke 7.47.) She laid out the most Money for the Imbalming Ointments, yea most early stirring both to come from Bethany, and to call out the other Women from their Homes, &c. which might take up all the time betwixt its being very Dark, and the Rising of the Sun, and which (well considered) will reconcile the differing terms, that the Evangelists express the time of their coming to this Sepulchre-work▪ They came to see what the Pha∣risees had done to the Lord's Body the Day before, (hearing they had been tampering with Pilate, &c.) not knowing what was done, for as they were in the Way thither, their thoughts were only troubled about rolling away the Stone, but not a word of who shall remove the Watch, or who shall break open the Seat for us. When the Women came to the place, they find all those Remora's (both those thought on and those not thought on) removed, the Watch was fled, being frighted away by the Earth-quake, fearing to be buried Alive (as Korah's Conspirators were) while they watch∣ed the Buried Body of Christ least his Disciples should steal it away. The Imperial Seal they find broken up, and the great Stone rolled from the Door by glit∣tering

and glorious Angel, whom they saw sitting upon the Stone on the Right Hand of their entering in, and when they were entered into the Sepulchre they saw another Angel, both which told them, that the Lord was Risen before they reached the place. &c. thus Matthew and Mark (who speak but of one Angel) may be reconciled to Luke and John who speak of two, the two other Evangelists thinking it enough to mention that principal Angel only (which some suppose to be Gabriel that brought the first Tidings of the birth of Christ, Luke 1.26. &c.) who spake most to these Wo∣men, and because they assumed the Bodies of Young Men (seeing Spirits are Invisible) therefore are they called so.

This History teacheth these remarkable Mysteries.

1st, The Battel (saith Solomon) is not alway to the Strong. Here the weaker Sex Wo∣men excel the stronger Sex Men: Not only in so much as Mary Magdalen and the other Mary, Salome and Joanna stick close to Christ Living and Dying, and when Dead too, so that (as 'tis said of Boaz, Ruth 2.20.) they lest not off to shew kind∣ness to Christ both while he was Living and when he was Dead, whereas his Men-Disciples became Cowards, and hid their Heads in Holes, not daring to own him now either Living or Dead: But also when those desperate Roman Souldiers ran away as Dastards, being daunted at the terrour of the Earth-quake, and with the splendour of the Angel. Even then those Holy Women dare stand it out, in their Attendence upon a Dead Saviour, and like true Daughters of Faithful Sarah. They are not afraid with any Amazement, 1 Pet. 3.6.

2dly, 'Tis Prudent Piety so to moderate our outward expressions of our Inward love to, and zeal for Christ, as not to neglect any known commanded moral Duty: Thus these Holy Women dare not neglect the sanctifying of their Sabbath, but stayed till the Duties thereof were ended, before they came forth to Imbalm Christ's Body. They began not their Preparations till [in the end of the Sabbath,] Mat. 28.1. whereas those Priests (who had so oft accused our Lord falsly for a breaker of the Sab∣bath) do not stick to do servile work on their Holy Sabbath-day, in going to Golgotha to make Christ's Sepulchre sure, Sealing the Stone, and setting a Watch, Matth. 27.62, 66. And now on that Day they seemed to Dance upon his Grave, as thinking themselves cock-sure of him. Though▪ but a little before this, they pretended great Respect for the Sabbath, in not permitting the Bodies of Christ and of the Thieves to Hang on the Cross upon that Day, for fear (for sooth) of polluting it, John 19 31. &c. yet now themselves do pollute it by doing this drudgery work.

3dly, So Gracious is our God, as he is pleased to pass by our well-meant weaknesses when he Heart is sincere and upright, as in those good Womens preparing sweet Spi∣ces for Imbalming Christ's Body, which was a superfluous zeal, and whereof there was no need, nor use, yet God Accepts of the Will for the Deed, and 'tis Recorded for their Eternal Honour.

These Three Antecedents, are the Introduction of that most prodigious Act of Christ's Resurrection, the precise Time or Hour, wherein he Rose, is unknown (as Jerome saith) to all Men, for none of all the Evangelists make any mention of the moment thereof only they give an Account that Christ was Risen before those Holy Women were got to the Sepulchre, for when they entred in, they sound not the Body of the Lord Jesus, Luke 24.3. and the Angel told them (about the Rising of the Sun) He is Risen, he is not here. Mark 16.2, 6.9. & Mat. 28.6. So that it may undoubtedly be affirmed, that our Lord Rose as these good Women were in their way to the Garden, the Sun of Righteousness arose about the time when the Sun of the Firmament, was preparing to Rise, and to come out of his Chamber, Mal. 4.2. Psal. 19.5. And his Resurrection must be in the midst of the Earth-quake, which opened all obstructions early in the Morning of the First Day, and was a signal Symbol of Christ's Victory over the De∣vil, Death, Sin and the Grave: Some say, the Earth-quake was caused by the Descend∣ing Angel, who, when he came to sit down upon the great Stone, he had rolled away from the Sepulchre, made the whole Earth to shake, like a mighty Man, when he sits down upon a Bench, makes the whole room shake under him: But 'tis more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake, for Christ himself was the cause thereof, who, no sooner began he to stir in the Grave, but he shakes the Foundations of the Earth, so that the Earth was in pain, the pangs of a Travelling Woman was upon her (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Acts 2.24. sig∣nifies) till she was delivered of him and the bonds, wherewith Death had bound him in the Grave, He, by the Power of his Divine Nature, more easily broke asunder, than Sampson (his Type) did the New Cords (wherewith the Philistins manacled him)

when the Spirit of God came upon him: As this was a Triumphal Sign of Christ's Power over the Earth and Hell, and over all the Powers of both: So, that it may be demonstrated He was Lord of Heaven (as well as of Earth and Hell) He commands the Holy Angels from thence to come and do him Homage, hence that Angel (which was the chief Speaker to the good Women) calls Christ [The Lord,] See the place where the Lord lay, Mat. 28.6. intimating that he was not only your Lord, the Lord of Saints, but also our Lord, the Lord of Angels too, therefore he stiles him [the Lord] Abso∣lutely, for at his Resurrection did Christ begin his Kingdom, whereunto Angels as well as Saints do belong as Subjects, Ephis. 1.19, 20, 21, &c. Moreover the Syriack reading saith here, that this Gabriel called Christ [Our Lord] to the Women, which shews, that Christ was truly and properly God.

In this sense some say, that the Angel (which rolled away the Stone) was sent as an Officer to let his Lord out of Prison without the Keepers consent, and that he sat down upon the Stone, in contempt of all the Weapons that the Souldiers (who watch∣ed the Sepulchre) held in their Hands, and which indeed did fall out of their Hands, at their woful sight of this glorious Angel, who, though he appeared in Humane shape, did by his splendour appear to be more than a Mortal Man, the Majesty of his Visage shewed his mighty power, as his Habit did his Innocency and Holiness, which raised an Heart quake in the Bodies of the Keepers, when the Earth-quake had been shaking the Pillars of the Earth. 'Tis no wonder, that the lustre of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague, being now made sensible that they had been bearing Arms against Almighty God, and were now become ob∣noxious to his Irresistible and Unavoidable Wrath: 'Tis a fearful thing to fall into the Hands of the Living God, Heb. 10.31. How great must be the Majesty of our Lord Jesus (a beam whereof He put forth at his Transfiguration) when this Angel's (but our Lord's Servant's) Countenance was like Lightening, and his Garments white as Snow. And if the splendid Appearance of but one Holy Angel, did so Affright a company of Cou∣ragious Souldiers (such as the Roman Armies, which had now Conquered the World, consisted of.) How then shall Wicked Men stand in Judgment at the last Day, when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World. Oh the unspeakable Akings and Quakings of Conscience, and the un∣conceivable convulsions of Heart, that shall then seize upon and surprize them in that dreadful day, when the World is all of a light fire about their Ears, &c.

Nor may we think that Christ stood in need of this Angel to help him out of the Prison of the Grave, by rolling away the Stone, for such was the Almighty Power of his Divine Nature, that nothing could resist his naked Nod, and thereby could as easily Arise out of the Grave, when the Stone was unrolled away, as he did Appear in the Room among his Disciples when the Doors were shut, without any penetration of Diameters as the School-men phrase it, John. 20.19, 26. but more of that in its place afterward.

This Ushers in the 2d Grand Remark, concerning the Concomitants of Christ's Resurrection, in respect of its Time, Manner, and Manifestation.

First, The Time when, the precise point whereof is not recorded in Scripture (as is abovesaid) but the Day (whereon it was) is by all the four Evangelists, to wit, the first day of the week, and not without intimation that it was Early in the Morning of that day, when the Earth-quake was, for as the Earth had shook at Christ's Passion, because it could not bear his Suffering, so now again it shakes at his Resurrection, to shew that it could not hinder his Rising, and (as Hilary hath it) Hell it self shaked also as much as the Earth did, because he who was Lord of all, Acts 10.36. and had the Keys of Hell and Death, Rose from the Dead in Despight of all the Infernal Spirits, who therefore, then fall into a trembling Fit, &c. As the time of Christ's Rising from the Grave was [Oriente Sole] when the Sun was about Rising, but yet did not appear in its shining lustre above the Earth, for it was meet (according to the rule of Good Manners) that the Sun of Righteousness (who was the Creator) should have the pre∣eminence of Rising before the Sun of the Firmament (called Shemesh which signifies but a Servant) it being but Christ's Creature. So in this sense is our Lord called the Bright and Morning Star, Rev. 22.16, as well as the Day-Star, 2 Pet. 1.19. which shineth brightest of all the Stars, betwixt the Dawning of the Day and the Rising of the Sun, betwixt those two terms (it may well be supposed) our Saviour Arose from Mat. 28.1. Mark 16.1. Luke 24.1. & John 20.1. In all which four Quotations, no mention is found concerning the Hour (much less the Minute) of Christ's Rising, it be∣ing enough for us to know the Day and the Morning of that Day: Wherein All the

Evangelists do concur in their fourfold Testimonies, which is one above the three∣fold Cord, that cannot easily be broken.

Here Inquiry is made, Why our Lord rose on the first day of the Week?

Answer, The Reasons are, 1st, The same Day of the Week, that the first and old Creation began with, the same day must the second and new Creation begin with also: Now this was the first day (of all the seven) which the Lord made, Psal. 118.24. with ver. 22, 23. All which are applied to Christ and his Resurrection, Acts 4.11. 1 Pet. 2.7, &c. As God on the first Day of the Week drew the World out of that confused Chaos, as well as out of that abhorred estate of nothing, and brought Light out of Darkness, Gen. 1.2, 3, 4, 5, &c. Even so did Christ (upon the same Day) draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall, out of an estate worse than nothing, and brought Life and Immortality to light by the Gospel, 2 Tim. 1.10. By the Power of his Resurrection, revealed therein.

The 2d Reason was, to transfer the Legal Sabbath of the Seventh Day, to the Evangelical on the First Day, because, (1.) The Old Creation-Sabbath could not hold congruity with this New Creation by Christ, who came now to Create New Hea∣vens and a New Earth, so, as the former should not be remembred, nor come into mind, Isa. 65.17. 2 Pet. 3.13. Yea to make all things new, Rev. 21.5, &c. (2.) Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection, which began a New Kingdom, to wit, Christ's Kingdom of the Gospel, should pass away into the Old Sabbath, that had for its Basis or Foundation, the Remembrance of the World's Creation, as well as of Israel's Deliverance from Egypt, &c. And (3.) It must be judged very convenient, that a peculiar Sabbath should be given to Christians, that they might be distinguished from the Jews, as they were by their peculiar Rites from the Pagans.

The 3d Reason was, We read in Scripture of four Terrible Earth-quakes, the first at the promulgation of the Law of Moses, Exod. 19.18. the second was at the Death of our Redeemer, the third was at his Resurrection, and the fourth shall be at the Day of Judgment, when the Law (before given) shall then be required. How can it rationally be rejected, that this double Earth-quake at Christ's Death and Resurrection (within three days each of other) to signifie the shaking of the whole World (in both Judaism and Paganism) by the Kingdom of the Gospel, should not shake the Sabbath from off its old foundation upon a new one, especially considering how 'tis said, [I will once more shake not only the Earth (as at the giving of the Law, Exod. 19.18. but also the Heavens, Hag. 2.6. Heb. 12.26. So that there should be a wonderful change both in Church and State, and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom, (whereby the Sabbath, so far as it was Jewish, as well as Sacrifices and Ceremonies were all unbottomed) so the Earth-quake at Christ's Resurrection did shake it again unto, and upon a new bottom in respect of the Morality and Perpetuity of it. For 'tis more than probable that as the first fa∣mous Earth-quake at God's giving the Law by the Hand of Moses, and by the Dispo∣sition of Angels, (Acts 7.53. Gal. 3.19.) made such a mighty change, and the last at Christ's judging the World by the Law and by the Gospel too, will make the greatest change of changes. Even of this present evil World into that to come. So the two middle Intervening famous Earth-quakes (especially being so contiguous, touching al∣most each other as it were, and being within the space of thirty six hours one of ano∣ther, so that the Earth had got but a very short rest from the first Convulsion, but presently it falls into another quaking fit) must necessaily produce this wonderful Al∣teration, seeing they did so nearly conjoin their influences to effect it.

The 4th Reason of this change of the Sabbath is, that Christ's Resurrection was the first Degree or Step of his state of Exaltation, whereby he became (from the form of a Servant) to be an Exalted Prince, Phil. 2.7, 8, 9. Acts 5.30, 31. The Lord of All, Acts 10 36. and Lord over All, Rom. 10.12. yea more particularly the Lord of the Sabbath, Mat. 12.8. Though the Son of God by his Incarnation be∣came the Son of Man, yet did not this diminish his Divine Authority, as he was the Second Person of the God-head, and therefore wanted no power to maintain the Au∣thority of the Fourth Command, and to appoint any one day of the seven according to the pleasure of his Soveraign Will, for the observation of the Command touching Sabbath-Day Duties, seeing he is Lord even of the Sabbath, and the Moral necessity lies in this point, that one day of the seven must be sanctified duly to the Lord, and sure I am it only is the Soveraignty of this Lord of the Sabbath, to chuse his own out

of the seven days for his Service, that the Son may be honoured with the Religions Remembrance, and Holy observation of his first Resurrection day, as the Father (till then) had been honoured with the like Devotion upon his first Resting day, from the work of Creation, and he that thus honoureth not the Son (by despoiling him of his due day and duty) himself saith, Honours not the Father at all, John 5.23.

The 5th Reason is, The Emphasis and Extraordinary Accent, that the Holy Scrip∣tures put upon Christ's Resurrection, as of highest Importance to Man's Salvation: For the Great Truth of Christ's Resurrection (upon which the observation of our Lord's Day is grounded) the word of God gives greater confirmation of, than of other Gos∣pel Truths.

As 1st, 'Tis confirmed by Figures and Significant Types; to wit,

(1.) By Adam sleeping while Eve (the Mother of all the Living) was formed ex ejus latere, and taken out of his side▪ then the Man awaked: So the Second Adam fell asleep, and out of that large Wound in his side came forth the Church (the Mother of us all, Gal. 4.26.) then He, as God Man awakened.

(2d) By Isaac, who was bound upon the Altar to be burnt as a Sacrifice, but freed from Death by the Angel, and restored to his Father, who reckoned God raised up his Son as from the Dead, Heb. 11.19. Accordingly it was with our Isaac Jesus, &c.

(3d) By Joseph, who was shut up in Prison, where the Iron entered into his Soul, Psal. 105.18. as the old Translation reads it, and then by a mighty hand of God he was restored to his Father with great Joy. So it was with Jesus, this Joseph our Bro∣ther, &c.

The 4th Figure was, By Samson, whom the Philistines thought they had secured safe enough, when they had him inclosed in Gaza, a City with Walls and Gates, but he rose up before it was day light, plucks up the Posts and Gates of the City, and car∣ried them away upon his Shoulders to the top of an Hill, Judges 16.3. Even so it was with our Saviour, whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre. But he (stronger than Samson) raised himself up, and by his Irresistible power removed all obstructions, carrying the Gates of Death and Hell (which could not prevail against him, Mat. 16.18.) away with him, &c.

The 5th Figure is by Jonah (a figure that Jesus made of himself as to his Resurrecti∣on) who was raised up out of the Whale's Belly, which Jonah calls the Belly of Hell, Jon. 2.2. So our Jesus was raised out of the Belly of the Earth, his Grave and with Jonah was cast upon dry ground, Mat. 12.40. and Preached after, &c. These are the five figures or types of our Lord's Resurrection, even in the Old Testament times, long before his Incarnation. This great truth of Christ's Resurrection is secondly confirm∣ed, as by those aforesaid Figures, so by Testimonies of two sorts, 1. The foregoing, and 2. The following Testomines.

1st, The foregoing, such as were long before Christ came into the World, as well as the Figures afore-related, and these were the Prophecies of our Lord's Resurrection, such as,

(1.) That of Moses, Gen. 3.15. [The Seed of the Woman shall break the Serpent's Head,] to wit, in conquering Sin, Death, Hell and the Devil, which Christ could not have conquered, unless he rose from the Dead.

(2.) That of David, Psal. 16.10. [Thou wilt not leave my Soul in Sheol or Grave, nor suffer thine Holy one to see Corruption.] This David could not Prophecy concerning him∣self, because (as the Apostle strenuously argueth, Acts 13.35 36, 37.) David saw Corrup∣tion, but Christ the Son of David, did not so and therefore it was an Error in those Good Women, who would have embalmed his Body to preserve it from Corruption: The like arguing is found in Acts 2.29, 30, 31, 32, 33, 34, 35, 36. All grounded on this Prophecy of David.

(3.) That of Isaiah, Isa. 53.12. [He shall divide the spoil with the Strong,] which the Father promises to the Son as a reward of his Sufferings: The Adjective [Strong] must be supplied with its Substantive thus, strong Sin, strong Death, strong Grave, and strong Devil: He shall spoil all principalities and powers, Col. 2.15. and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies▪ (which he could not have done, had he not risen again) this was the promised Wages for his perform∣ed Work, in the Great Service of the World's Redemption: He shall spoil all those spoilers, and take their Booties and Treasures from them, Luke 11.21, 22. yea and leave them empty of Prey.

(4.) That of Hosea, [Oh Death I will be thy Plagues, Oh Grave I will be thy Destructi∣on, &c.] Hos. 13.14. which the Apostle Interprets that the Death of Christ was the

Death of Death, swallowing it up in Victory, and giving the Conquest over both Death and the Grave unto us by his Resurrection, 1 Cor. 15.54, 56. Thus the Enigmatical Emblem of the Phenix in the Fable [Dum parit perit, & Dum perit parit,] while she brings forth her Young, she dies her self, and when she dies her self, she brings forth her Young. Thus did our dear Redeemer, by his own Death he brought Life to his Church and Children, and by his own Burial, he so swallowed up those two swallow∣ers up of him (Death and the Grave) that neither of them should swallow us up for∣ever, because he is Risen: When the Head riseth, it raiseth up gradually all its Mem∣bers. There be more Prophecies in the other Prophets (as Dan. 9.24, &c.) might be added here, were it not too voluminous, &c.

The Second sort of Testimonies were the following Signs (as the above-mentioned were the fore-going Prophecies) those signs following Christ's Resurrection were,

1st, The Earth quake, whereby the Earth declared a stronger power had Conquered it, and therefore she must yield and vomit up Christ's Body out of her Belly, as being too hot a Mouthful, and too heavy a Belly-full for her to hold any longer, Acts 2.24. & John 16.21. and Acts 26.23.

The 2d Sign was. The great Stone rolled away by the Hand of a Mighty Angel, who, when he had so done, sat down upon it as a Conquerour in despite of all the Chief-Priests Guards, who ran away as Cowards at his Appearance) yet stood he as a Porter before the Door of Christ's Sepulchre, to let in the Good Women, whose coming he waited for, while he sat upon the Stone. Thus though our Lord's Death (while he suffered the punishment due to us for our sins) was in its own nature notoriously shameful, yet his Resurrection for our Justification was wonderfully glorious, being thus attended by this glorious Angel.

3dly, The empty Sepulchre. Thus the Angel said to the Women, [He is not here, he is Risen, come see the place where he lay,] Mat. 28.6, &c. Christ's Body after his Re∣surrection retained the natural properties of a Body to be circum-scribed in one place at one time, the Scripture knoweth no Ubiquity of his Body, as the Doctrine of Tran∣substantiation deviseth. If his Body be Risen out of the Grave, then 'tis not here in the Grave, saith the Angel, if ye will not believe him nor me, believe your own Eyes [come see an empty Sepulchre,] 'tis a sufficient Argument to prove that Christ's Body is not present in such or such a place, when our senses do not perceive it to be present, for thus the Angel argueth (otherwise than the Romanists for their Real Pre∣sence) proving that Christ was not in the Sepulchre, because he was Risen out of it, and they saw he was not there, John believed Christ was not in the Tomb, because he saw it empty, John 20.8.

4thly, The Grave-cloaths were left behind and in order, John 20.5, 6, 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection, and this alone (be∣side other Arguments) were enough to detect that Damnable lye, which the Priests taught the Souldiers to tell, [Say ye, his Disciples came by night and stole him away, while we slept, Mat. 28.13, 14, 15. how could a louder lye be well told even by the Father of Lies, for these following reasons.

1st, If it were so, the Governour might justly say, you kept a good Watch the while, you shall all be slain, because you were all asleep.

2dly, If you all slept, who told you, his Disciples stole him away?

3dly, But suppose the whole Guard of Souldiers were all sleeping at once (which is Improbable enough) could they all be so fast asleep as none of them to be awaked, ei∣ther by the great Stones rolling away, or at least by the horrible Earth-quake?

4thly, Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Ro∣man Souldiers, but suppose all these Souldiers were fast asleep.

5thly, It must be concluded, that as this was more than those timorous Disciples (when they came out of their lurking Holes together) could expect, so they must make but little noise in accomplishing this great work, that none of the Guard could hear their Actings to Accomplish the stealth.

But 6thly, It had been more convenient for those Disciples, to have taken away the Body as they found it wrapped up in the Grave-cloaths, for they could not but be too fearful of the Souldiers (though all asleep) as to take up so much time, in stripping off the Winding Sheet, and untying the Napkin that was about his Head, yea and in lay∣ing and leaving them all in good order. Notwithstanding this six-fold unlikely-hood of this loud Lye, yet is this Grand Imposture of the Priests (who had given Pilate some hint of it before, Mat. 27.64.) is commonly believed for a Truth among the

Jews until this day, Mat. 28.15. They are given up to believe this gross Lye, because they received not the Truth in love, that they might be saved, 2 Thes. 2.10. and thus the Chief Priests and Elders gave a large round sum of Money (though they sold the Sa∣viour of the World for the Trifle of thirty pieces) to bribe that Nation into unbe∣lief, among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers.

The result of all this Discourse is, That seeing 1st, Christ's Resurrection hath so ma∣ny famous and memorable Remarks, as all those abovementioned, put upon it:

2dly. Seeing Christ came not out of his Grave, as Lazarus came out of his, [fast bound about with his Grave cloaths,] and therefore Christ when he raised him from Death to Life) said, [Loose him, and let him go,] John 11.43, 44. He rose up with his Hands, Feet, and Head bound fast with those bands of Death, because he rose not up as Victor or Conquerour, but rose to die again, and remained bound above ground, until Christ commanded his release: But Christ, as a Conquerour releaseth himself, (having the power of laying down his Life, and taking it up again in his own hands, John 10.18.) and loosed off his own Grave cloaths, wherewith he was bound, laid them in that due order (mentioned in Scripture) and left them behind him in his Sepulchre, &c.

3dly, Seeing the Great Apostle, in relating his full Chest of comfort, wherewith he makes his challenge against all condemning Powers, Rom. 8.33, 34. He puts a most remarkable [Rather] upon the Head of Christ's Resurrection, as the chiefest Box of all his other Spiritual Cordials.

4thly, Seeing Christ himself Hands in this very consideration [I was dead, and am alive again,] as a Cordial to the Church of Smyrna, in a time when those Asian Churches were under some sad Apostacy, as the Apostle Imports, saying, [All them of Asia are turned from me,] 2 Tim. 1.15. and some of them had a name to Live and were Dead, Rev. 3.1. Hereupon Christ comes in with this seasonable and suitable comfort, behold I, who was dead, but am alive again, Rev. 2.8. will make thee who art now in a dead and dedolent disposition, to be alive again, and to become lively for God and Godliness: I am the first, and the lust (saith Christ to sweet smelling Smyr∣na) who out-live and out-last all mine and thine Adversaries: Therefore should we be oft searching in this Box that so abounds with comfort.

And the result (I say) of all these premises is, that therefore the Day of Christ's Resurrection (having all these most eminent Remarks upon it) doth mostly require the uppermost Room in our Remembrance above all other days. See more of this point in my Christian Walk upon the Lord's Day. And more hereof here when we come to Christ's Manifestation.

Secondly, Having thus discoursed upon the time When, the next point is the manner How this Resurrection of Christ was managed, wherein, consider,

1st, By what Power Christ Rose again? This was not done by any Extrinsick, For∣reign, or Borrowed Power, as was the Resurrection of Lazarus (ut Supra) but Christ Rose again by his own Intrinsick, Innate, and Congenial Power, and that in de∣spite of Death, Men and Devils: Because he was the Son of God, so it was hot pos∣sible that any bands of Death or Devil could hold him down, Acts 2.24. and his rising again after this manner, did declare-him to be no less than the Son of God, Rom. 1.4. Therefore if the manner of Christ's Rising be more particularly inquired into: It must be Answered, that as the Angel of the Lord (whom some suppose to be the Son of God, who loved to be oft among the Sons of Men, long before his Incarna∣tion, Prov. 8.30, 31.) did wonderfully in Manoah's Sacrifice, Judg. 13.18, 19. so un∣doubtedly our Lord herein did wonderfully; As our Lord died wonderfully in dying willingly, and not of coaction (though it was of necessity in respect of God's Immu∣table Decree, Acts 2.23. & 4.28.) therefore when he gave up the Ghost, he cried with a loud Voice, which shews (as is abovesaid) that his Vital Spirits and Strength was not spent at that time, but he might have retained his Life longer, if he would, and thereupon the Centurion concluded him to be the Son of God, Mark 15 39. so and much more than so, must our Lord rise again wonderfully, for his Resurrection hath an Apostolical [rather] put upon it, Rom. 8.34. and this act above all other acts in his state of Humiliation did declare him to be the Son of God, Rom. 1.4. It being the first step of his state of Exaltation. The Centurion did but suppose him to be so by the Miraculous Manner of his Death, but all the Saints are assured of it by the Miraculous Manner of his Resurrection; which indeed was the more Miraculous, if we take it for granted that Christ conveyed his own self-quickened Body, through the Great Grave stone that lay upon his Tomb. But some may object against this opinion,

saying, [what need we grant this, seeing 'tis expresly affirmed by the Evangelists, that the Angel of God rolled away the stone.

Answer, None of the Evangelists do say, that the Angel did this to let Christ out of the Sepulchre, for Christ was risen indeed in the Earth-quake before the Stone was rolled away, and that great thing was done; not to let Christ out (who was gone al∣ready) but to let the Good Women in, to be the first Witnesses of this great Truth of his Resurrection, for so soon as the Angel had rolled away the Stone, he sat down upon it, expecting the Women (who were now at hand, and were saying one to ano∣ther, Who will roll away the Stone for us? Mark 16.3.) that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre: The Angel did not roll away the Stone out of any necessity our Lord had for its removal, in order to his own Resurrection (for he by the Power of his Godhead could rise without it) but it was from a necessity for the Good Women, without which they could not enter into the Sepulchre: It was only for Christ's honour to have such an Heavenly Herald, for the first solemn Proclamation of his Glorious Resurrection. Learn hence to cry with these Holy Women. (1.) Who will roll away the Stone of an Hard Heart. (2.) Of the Curse of the Law, which was Writ in Tables of Stone, not only to shew its du∣ration, but also our obduration. (3.) Of the Darkness of the Durus Sermo or Hard saying, John. 6.60. which we meet with here and there in Christ's Word, that needs an Interpreter. (4.) And Lastly, Who shall roll away this Stone of Offence, for the Churches Inlargement, that in this Valley of Achor (or trouble) a door of hope may be opened: All these are only done by an Heavenly Hand.

But again it may be Objected; If the Angel rolled not away the Stone to let the Lord out of the Tomb, how could he get out? Did the Lord's Body penetrate and pass through the Body of the Stone? A penetration of Diameters thus, is against all Rules of Philosophy.

Ans. 1st, This Question may well be answered by asking other questions of the same Nature: This way of Answering is well warranted by our Lord's own Example, Mat. 21.23. &c. Mark 11.28, &c. & Luke 20.2, &c. when Assaulted with Cavillers, he doth Nodum Nodo Dissipare, Untye one Knot with another, and Answers one Que∣stion by Asking another, in stead of giving a direct Answer. So here, I ask (1.) How Christ passed through the Womb of that Virgin Woman (his Mother Mary) yet she still retained her Virginity? (2.) How he passed through the Doors which were shut, and stood in the midst of the Room, where his Disciples were Assembled? And (3.) How his Body passed through the Body of the Heavens (which some say are as solid as Brass) at his Ascension into Heaven?

The 2d Answer; If Christ in his state of Humiliation (while his Flesh was mortal) could miraculously make the fluid Waters to bear the weight of his solid Body, when he walketh upon the weak Waves of the Sea, as upon the firmest Pavement, then no doubt need be made of this now in his state of Exaltation, but that he could by the same miraculous power make his now glorified Body to pass through this great Stone? 'Twas a greater Work that Christ by his Creating Power wrought, when he did hang the Ponderous Body of the whole Earth upon nothing, Job. 26.7. Ponderibut librata suis. Hanging like a Ball in the midst of the Thin Air, which compasseth it round about. Christ the Creator, John 1.3. did this Father: Jerom (who said, the Manner of Christ's rising is not revealed to any mortal, as before) yet saith in this point that Assuredly the Creature did yield to the Creator; though we know not the distinct manner how, Modern Divines say, it was by Rarefaction and Attenuation, for now he, being declared to be the Almighty Son of God, Rom. 1.4. might easily ratifie his own Body, or Attenuate and Dilate the great Stone, what cannot the Om∣nipotent Power of Christ the Creator do? Common experience demonstrates that the Sun of the Firmament can pierce (in his Beams) through a Glass Window, &c: How much more may this Sun of Righteousness (when Risen in Power) make his glorified Body to pass through a solid Stone, and that with as much ease, as our Mor∣tal bodies do pass through the Air or through Water, and none but Atheists do doubt that such Bodies as are buried in an Iron Coffin, shall be made able to rise through such Coffins at the general Resurrection: Undoubtedly such is the Power of a Glorified Body that it may pass through those Bodies that are solid. Natural Philosophy is no Rule for Super-natural Divinity: Christ's Divine Nature did effect this for his Humane.

The 3d Answer, Seeing the Romanists do misimprove those aforesaid Motions for palliating their Doctrine of the Real Presence, though to no real or convincing pur∣pose (for Christ appeared in his own form visibly to Mary Magdalen, &c but so he doth

not in the Popish Mass) therefore we say, that Christ by the mighty Divine Power (wherewith he raised up his Body, Ephes. 1.19.) might raise up the Great Stone, open the Grave, and shut it again: This is the more probable, because a Created Angel could open the Prison-Doors (always of great strength and weight) and shut them again with all safety (as if they had not been opened at all) for releasing the Apostles, Acts 5.19, 23. and another Angel made the Iron-Gate to open on its own Accord for Peter's release, Acts 12.7, 8, 9, 10. How much more might the Lord of Angels do this, as he came in among his Disciples, when the Doors were shut, John 20.19. (no Doors can keep Christ out from his) which the Popish Doctor (disputing with Mr. Ro∣bert Smith Martyr) urged to prove Christ's presence in the Bread, because he could pass through the Doors to his Disciples. But the Holy Martyr gave the Doting Doctor this smart Repartee, saying, [Although it be said, that, when Christ came to his Disciples, the Doors were shut; yet have I as much to prove, that the Doors opened at his coming, as you have (Mr. Doctor) to prove that he passed through the Door; I know (saith Job) thou canst do every thing, Job 42.2.

2dly, As the Manner of Christ's Resurrection was wonderful in respect of the Al∣mighty Power, by which he raised himself, Ephes. 1.19, 20. where we have a most emphatical heap of most Divine, and Significant words, to express that which can ne∣ver be fully expressed, no nor sufficiently comprehended in any humane conceptions. A six-fold Gradation the Apostle useth, to shew what a prodigious power God putteth forth, in quickening the Heart by Faith (so that he useth more than a meer moral swa∣sion, contrary to the Arminian Assertion) even the same Almighty Power, that he put forth is raising his Son Christ from the Dead: So it was wonderful also in respect of its Singularity. Though Christ was not the first that was raised from the Dead, yet was he first that ever was raised up in so singular a manner, not only by his own In∣trinsick Divine Power, but also by putting off his own Grave-cloths (wherewith Jo∣seph and Nicodemus had wrapped his dead Body, John 19.40.) and leaving them folded together, and laid in their proper places, behind him, John 20.7. we read of many others in Scripture, who were indeed raised up from Death to Life, both in the Old Testament and in the New. (1.). In the Old (omitting other Instances) the Man, whom the Israelites (in a fright) cast into Elisha's Sepulchre, to lie buried there, upon the touch of the Prophet's Bones, and the Dead Corpse indeed revived and stood upon his feet, 2 Kin. 13.21. but we read not of any Power the Revived Man had to untye his own Winding-sheet, or the Napkin that tyed up his fallen Chaps. (2.) In the New Testa∣ment we read of three dead persons raised up to Life, one in the Chamber of Death, to wit, the Ruler's Daughter, as she lay newly dead in the room of her dying Bed, Mat. 9.24, 25, &c. Another that had been dead some due time, and was carried forth upon a Bier, towards the place of his Burial, this was the Widow's Son, Luke 7. v. 12, 15. and a Third who had been Dead some time, and even buried four days, so upon the Borders of Putrefaction, namely Lazarus, John 11.39, 44. yet as none of these Three had any power to raise or revive themselves, so nor to loose off their own Bands (wherewith Death had bound them) when revived. As the Moral, or Mystery of that one Instance in the Old Testament History, was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha (who prayed for a double portion thereof, 2 Kin. 2.9. and it was granted him, whereby he wrought sixteen Miracles, whereas Elijah, his predecessor wrought but eight, and that while he was alive, but this raising up the Man to Life, was wrought by Elisha even when he was dead, but also it was a double sign of the vertue of the Death of Christ, whereby both that the old Church of the Israel of God should be raised up from their present Dead estate, and those dry Bones should be made to live again, Ezek. 37.12, &c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith. So the Mystery of the History of those three Instances in the New Testament may be this, to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead, dead in Sin, ac∣cording to the several Degrees therein. The Psalmist David most divinely denotes, there be three degrees of evil Persons, evil Actions, and evil States or Conditions, Psalm 1.1. where we have a most elegant climax, or gradation, going lower and lower towards Hell and Damnation. 1st, There is (1.) The Ungodly. (2.) The Sinners, and (3.) The Scornful Persons. 2dly, As to Actions, there is, (1.) Walking, (2.) Standing, and (3.) Sitting, All these are worse and worse. So 3dly, As to States, there is, (1.) The Counsel of the Ungodly. (2.) The Way of Sinners, and (3.) The Seat of the Scornful, or the Chair of Pestilence. All these were a descending lower

and lower, and by every step nigher the Mouth of the bottomless Pit. As it is worse to be an Habitual Sinner, than to do an ungodly Act, and to stand (as resolved) in an evil way, than only to walk or take a turn (which may have a return) in Evil Coun∣sel. So 'tis worst of all to sit down in the Scorner's Seat, as the Obstinate do, even hating to be Reformed, and refusing to return, though God call and knock by the Hammer of his Word, and by the Hand of his Spirit, these seem to be given up to a Reprobate sense. Thus also our Lord the Son of David (who was his Father and Fi∣gure) tells us of three sorts of Sinners. 1. Such as stand Idle in the Market-place of the World, only till the Third Hour of their Lives. 2. Others till the Sixth and Ninth. And 3. Yet others till the Eleventh, where just expiring, Mat. 20.3, 5, 6. Christ calls and quickens dead Sinners at all these three tearms of time. 1. Such as are found newly dead in the Chamber of Sin, as Jairus's Daughter was found dead in the House when Christ came to raise her up to life, Mat. 9. &c. So such Sinners as are dead in sin by consent only: As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters, Prov. 1.10, 13. If thoughts beget de∣light, and contemplative delight do beget consent as in him, whose Will complied to go along with the Flattering Harlot, Prov. 7.21. Such an one (if Christ find him with a time of love before the Act, and pluck him as a Brand out of the Fire) is indeed found dead in sin, yet still in the House or Chamber, not yet carried out, &c.

2dly, Such Sinners, on whom corrupt consent begets and brings forth the cursed Act of Sin, wherein a Dart strikes through the Liver of the Actor, Prov. 7.23. are (with the Widow's Son, Luke 7.) born out upon the Devil's Bier, towards a Burial in the Suburbs of Hell, if Christ meet them not in the Way to stop and quicken them, these are carried out of the Chamber and out of the House, in order to be Bu∣ried.

But 3dly. Such Sinners, in whom delight brings forth consent, consent the action, and the action custom, and so (by consequence) a necessity of Sinning, are truly said to be (with Lazarus) Rotting and Stinking in the Grave of Sin: Yet even these (thus far gone) Christ can quicken and raise up to newness of Life as he did Lazarus. He can bring Sinners back from the very Gates of Hell to Heaven.

Thirdly, As the Manner of Christ's Rising was wonderfully Singular, in his leaving behind him (in the Grave) all the Ornaments of Death in Order, all the Signatures of Mortality (which never was done by any other, and which should also teach us, when we are raised up from prophaneness to a profession of Religion, to put off the Old Man, &c. Ephes. 4.24. Retain none of our Grave-cloaths, but leave all (as he did) be∣hind us, not one Rag of Sin unrepented of, whereby the Devil may keep possession of us, &c. So Christ's Rising was in a wonderful manner, in respect of the company that rose with him, though he died alone (as in point of time, &c.) yet did he not rise alone, for many Saints Rose with him, Mat. 27.52, 53. To shew he rose not again as a Private, but as a Publick Person, that we might know his Resurrection appertains to us, and though we die, yet by the Power of Christ we shall all rise again. What the Evan∣gelist Matthew saith here of the Saint's Rising, it is spoke by Anticipation, for rela∣ting the whole story of them at once, for they rose not, till Christ was risen. The first Earth-quake at Christ's Death opened their Graves only, but it was the second Earth-quake at his Resurrection, which revived their buried Bodies, and brought them forth alive, &c. Six Inquiries are to be Answered in this Historical Rela∣tion.

The 1st is, What sort of Men were then raised? Answer, 'Tis said they were Saints in the General, not one Wicked among them, for they have no part in the first Re∣surrection, Rev. 20.6. and no part in the Resurrection of Christ, who is not their Head, Christ indeed will raise them at the last Day, by the Power of a Just and Al∣mighty Judge, not by the vertue of a Redeeming and Risen Jesus. Christ is the Head of the Saints only, and they are his Members. As the Head, being got above the Waters, draws up the whole Body, and leaves not so much as a little Toe behind. So Christ, being lifted up out of the Den of Death, draws up all his Saints to him, John 12.32. The Saints Rise with Christ (who is therefore called a quickening Spirit, 1 Cor. 15.45.) by vertue of their Union with Christ their Head, but the Wicked rise by the Almighty Power of God, with Cain, Nimrod, Pharaoh, Herod, Judas and with the rest of that Wicked Rabble. Oh then what a blessed thing it is to be a Saint, a sanctified Godly Soul, such and such only are Interested in all the benefits of Christ's Resurrection. And how deplorable is the state of the Wicked, &c.

The 2d Inquiry is, How many rose; Answ. A multitude, [Many Bodies of Saints (saith the Evangelist) he doth not say All, but many only, for it was a Special, not the Universal Resurrection, yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ, nor may we think that these Bodies Rose without their Souls to Animate them: These many were raised, both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection, as Mat. 8.11. and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses.

The 3d Inquiry is, Who they were?

Answ. 1st, Some say they were Adam, Abraham, Isaac, Jacob and Joseph with the the rest of the Patriarchs, who therefore were so careful to be buried in Canaan, where the Messiah was to be buried, because they expected so much the sooner their Resurrection by the Power of Christ's.

Answ. 2d, Others, out of the like Curiosity, do suppose those to be the Bodies of some of the Holy Kings and Prophets, which were famous in Old Testament times, yet nearer the time of Christ's Incarnation, than were the Holy Patriarchs, &c.

Answ. 3d, Other Authors do rather think they were the Bodies of Old Simeon, the Just and Devout Man. Luke 2.25, &c. of Annas the Prophetess, of Zacharias the Baptist's Father, of Lazarus now Dead, and of other Saints lately dead, whose Bo∣dies were not yet putrified into dust in their Graves, &c.

Answ. 4th, But seeing the Scripture (which is the Wisdom of God, Luke 11.49.) hath not a Mouth to speak [Who they were,] we should not have a Tongue to Ask the Question. 'Tis enough for us to know they were the Bodies of the Saints (whe∣ther of the Old or of the New Testament, and that there were many of them, to Testifie the Resurrection of their Lord and Head, being not of the Wicked, who rise with Judas not with Jesus.

The 4th Inquiry is, at what time they rose? Answ. At our Lord's Resurrection, not at his Death, though then their Graves were opened, and Matthew relates the whole story together, yet with this caution, that their rising was after Christ's Resurrection, Mat. 27.52, 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more, 1 Cor. 15.20. Col. 1.18. Rom. 8.29. Rev. 1.5. And those Saints who rose with our Saviour were as the Basket of First-fruits, that both Sanctified and As∣sured the whole Harvest, Deut. 26.2, 3, 4. This was but an handful (though they were many) of the General Resurrection, and was no more but a pledge to assure us of it, and therefore we need not say with Hymeneus and Philetus, 2 Tim. 2.17, 18. (and after them the Marcionites, yea and some Wanton Wits in our Times) that the Resurrection is past already, as if the Soul only should Arise, and not the Body at the last Day. Now if these many Arose as soon as their Lord was Risen, what a shame it is, that we rise not with Christ in our Affections, Col. 3.1. A good Servant will blush to lie in Bed when his Master is up. Much more, when once up to go to Bed again, as Carnal Professors (minding only Worldly Matters) do the former shameful thing, so Backsliding Apostates do the latter, those once seemed to be got out of their Graves, and to have escaped the Pollution, &c. but become again Intangled as a Bird in a Gin: seven worse Spirits enter, and make their latter end worse, Matth. 12.45. 2 Pet. 2. ver. 19, 20, 21, 22.

The 5th Inquiry is, What they did when Risen? Answer, 'Tis not to be doubted that they were true and real Bodies, not Spectrums or Phantasms, for, that it might not be thought such mere walking Ghosts, They went into the Holy City, and appeared unto many, Mat. 27.53. not to converse with Men as formerly, but to Attend on Christ into Heaven, as well as to be both Companions and Witnesses of Christ's Re∣surrection. Jerusalem is called the Holy City here, not because it was now so, but because it had been formerly so, though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus. It was still Holy, de jure, (retaining still the Temple and the Worship of God) but not now de facto, thus it was called the Holy City, Mat. 4.5. though now notoriously debauched into a polluted place, where the Devil could play his pranks, in setting our Lord upon a Pinnacle of the Temple. That City (saith Chrysostom) was comparatively Holy now, having still the Old Instituted Worship of God, when other places were polluted with downright Idolatry: There∣fore though God's Worship was much corrupted, yet in the vulgar manner of speaking, it still for distinction sake was called the Holy City, and that the Resurrection of those Saints Bodies might be judged real, they went to it (we must suppose they had been Buried without the City, as was the Jewish manner, Luke 7.12, &c.) to con∣vince

the Murdering Jews of the madness of their Mocking at Christ, for his not coming down from the Cross, at their Preposterous and Diabolical call. Now to shew that he could have saved himself, though he would not, he now raised up both his own Body, and those many Bodies of his Saints and Servants, by a much more re∣dundancy and super-abundancy of Power, for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this: And the truth of their Resurrection was made evident, by their exhibiting themselves to be seen of ma∣ny, to wit, of the Holy Apostles and other Believers, to whom they did declare their Testimony of Christ's Resurrection and Glory. For as Moses and Elias appearing at Christ's Transfiguration, did discourse of Christ's Decease, Luke 9.31. so those raised Saints here, did undoubtedly discourse of our Redeemer's Resurrection. From this whole Question Answered, these few Inferences do Arise.

1st, So long as Means of Holiness and Men of Holiness abide in a place, it may be called an Holy place, as this City was, which was called Holy rather in respect of God (whose Sacrifices and Service remained in it) than in respect of Men: For sew holy men were found in it, they had not their Bill of Divorce as yet, Jer. 3.1, &c.

2dly, Seeing some Saints (and not all) rose only now, the Patriarchs, Prophets, &c. that rose not, but still are in their Graves, are blessed pledges that the Resurrection is not past already, but yet to come, for those here raised were but the first fruits of them that slept. The whole Harvest shall be, when Adam shall behold all that innume∣rable number of his Nephews and Neices, that have lived in all the parts of the Earth, and in all the Ages of the World.

3dly, Those Saints raised from the Dead, and appearing unto many, yet would not, nay could not all this convince the obstinate Kill-Christs of their Iniquity, no more than Lazarus did, who, being raised also from the Dead commonly conversed among them, therefore was it truly said to the Rich Glutton by Abraham, [If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the Dead,] Luke 16.30, 31. How can they believe the Creature, who will not believe the Testimony of the Creator himself, revealing his Will to Moses, &c.

4thyl, Those Dead Saints when raised, and appearing to living Saints, did discourse about Divine Doctrines, such as that of Christ's Resurrection and Future Glory, in his State of Exaltation (as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before) both which patterns do direct us to the like practice, that when living Saints meet together, their discourse should be of Divine Matters, as is commanded, Mal. 3.16. Though they have not attained that holy state of the Resurrection of the dead, Phil. 3.12. We ought to do what we can, though we cannot do what we ought, this is acceptable to Christ, Mark 14.8.

5thly, The death of the Godly is only as a sleep of the Body, till the Morning of the Resurrection come, 'tis said they slept. Mat. 27.52.

6thly, Christ is a Saviour to Saints before his Death, as well as after, even of Old Testament Believers.

7th, This is a Pawn that Christ will raise our Vile Bodies, and conform them to his Glorious Body, Phil. 3. last.

The 6th Inquiry is, What became of those raised Bodies, were they Mortal or Immortal Bodies?

Answer 1st, Some say, they were Mortal, and that they did die and dissolve into Dust so soon as their Work was done. Their ground for this Assertion are these.

1. They were only raised up for a little time, to testifie the Truth of Christ's Re∣surrection, which when they had done, there was no farther Work for them, so they laid down their raised Bodies as soon as this was finished, which may teach us a wil∣lingness to lay down our Bodies when we have fulfilled our Ministry, and finished the Work our Father hath given us to work in the World, as our Lord and Master (as well as these did) John 17.3.

2. This is the more probable (say they) because those Bodies which the Angels Assumed (wherewith they Feasted with Abraham, Gen. 18.8, 16. and with Lot, Gen. 19.3, &c.) were laid down again when that special Dispensation was Dispatched, and so likely was Moses's Body, (wherewith he talked with the Messias in his Transfigu∣ration) laid aside likewise, when that Glory was withdrawn. Thus by special Dis∣pensation some are made Rich or Poor, let God Abase or Exalt as his Soveraignty pleaseth, &c.

3. Because these raised Bodies of those Saints (say they of this first opinion) when they had given their Testimony to the Truth of our Redeemer's Resurrection, must

either lay down their Bodies again, or live an Animal Life upon Earth, or Ascend up with Christ into Heaven, but they did neither the Second nor the Third, therefore they did the first of the Three: For as we read nothing of their living on Earth, 〈◊〉〈◊〉 con∣versing with Men after their Resurrection (as we read of Lazarus after his, John 12.1, 2, 3, &c.) save only their Appearance to many, so we read as little of their Ascend∣ing into Heaven, but rather the contrary, seeing our Lord was seen to Ascend alone, Acts 1.9, 10.

Answ. 2d, Others more probably are of Opinion, that they were raised Immor∣tal, and that they died not again as Lazarus and others (whom Christ in his state of Humiliation raised up) after a while did, but were conversant with Christ during the Forty days he was upon Earth after his Resurrection, and then at his Ascension they did Ascend with him in their Bodies (as he did) into Heaven, where they were to be ever with the Lord. Their grounds for this Opinion are these.

1. If, being raised, they had been Mortal and Died again, this could not have been so plain a proof; and such an Evidencing Specimen and Document, of the solid Resur∣rection that is to come at the last Day, which was the Reason and End of this Special Dispensation.

2. As the Scripture speaks of a first Resurrection, and of the first Fruits of the Re∣surrection: So these Saints Bodies (thus raised here) might well be priviledged with the first Resurrection (to die no more) and with being the first fruits of the Harvest, to wit, of the General Resurrection of all Christ's Redeemed ones.

3. As this was more comfortable to them (to die no more, but to be taken up into Heaven, &c.) So it was more Glorious to Christ, who, now being entered upon his state of Exaltation, raiseth Bodies up now, not to die again (as he had done in his former state, in the form of a Servant) but to live for ever, and to be Attendants up∣on their Lord in his Triumph (which can never, without great Attendance, have its due Pomp and Magnificency) both while he stayed on Earth, and when he went up into Heaven. Though the Scripture be silent hereof, as it is in the Minute of his Rising.

4. Had they died again, it had been only a Suscitation rather than a Resurrecti∣on, &c. The Romanists do Triffle in saying, that those Saints wandered upon the face of the Wide Ocean, or in the remote parts of the Inhabitable Earth, &c. till Christ Ascended or they tarried for him in the Earthly Paradise, &c. We say, they attended alway on their Lord.

Thirdly, The Manifestation (after the Time and Manner) of our Lord's Resurrection, which Introduceth the Third Grand Remark herein, to wit, The Consequents thereof in Christ's several Appearances at several times, to sundry persons, the Forty Days betwixt his Resurrection out of the Earth, and his Ascension into Heaven. The Evangelist Matthew (speaking short in this after his Manner) yet speaks thus far of the Manifestation of Christ's Resurrection. That 1. It was de∣clared by an Angel to Mary Magdalen, &c: Mat. 28. ver. 1, to 9.2. That it was con∣firmed by those Women through Christ's Appearing to them, v. 9, 10. And 3. That it was ratified to his Disciples by his Appearing unto them, ver. 16, 17. to whom as a Triumphant Mediator, he gave Commission, for laying the Foundation of his New Evangelical Church, ver. 18.19, 20. having now (in his state of Separation) made his Triumph over Hell, the Grave and Death by his Resurrection, wherein he set his Foot upon the Neck of that King of Terrors, and Terror of Kings, bringing Death under his Dominion. So that now Death is become, but a necessary Engine only to Transplant the Trees of Righteousness (which are both of God's Planting and of his Watering) into the Celestial Paradise, and 'tis only a strait Trap-door to let out the Saints out of this Life of Misery, and into a Life of Glory.

Though the precise point of Time, (the very Instant and Moment thereof) where∣in Christ rose, be not revealed, nor likewise the express, specifical and distinct Man∣ner of his Rising is clearly recorded in Scripture, yet the demonstration of it a poste∣riori

is most Amply Insisted upon by all the four Evangelists, who unanimously concur in the Manifestation of it, by many Witnesses.

Th•••• may serve to comfort such Christians, as know not distinctly either the time, or the manner of Christ's rising in their Hearts by that Work of Regeneration, may there be made but an after Manifestation of it, by undeniable Signs and Testimonies, 'tis enough; for it was so in the case of Christ's own Resurrection, Acts 1.3. & 10.41. What Trees are of God's, and what of the Devil's Planting and Watering are known by their Fruits, Mat. 12.33. Grace is like Corn that grows we know not how, Mark 4.27.

Though we know not the time when, nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness, yet can we but say in the Witnessings of the Holy Ghost, Rom. 9.1. [This I know, that whereas before I was Blind, now I see,] This is sufficient, John 9.25, &c. The Children of Men (while Infants) know not the time when, nor the Manner how they are conceived and born, yet have After-Manifesta∣tions that their first birth hath been effected: So may it be with the Children of God as to their New-birth, as Christ said to Simon Peter, [What I do now to thee, thou know∣est not, but thou shalt know hereafter,] John 13.7. So it may be with such as the Lord effectually calleth, by a small still Voice, and not by mighty Storms or Heart∣quakes, &c. 1 Kin. 19.11, 12, 13. This is best known by its effects: The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance, as our Lord did of his Resurrection: We have upon Record the Truth thereof Testified by many Infallible Testimonies, and ways of Witnessing. The 1st Way was the Wit∣nessings of Persons, and the 2d was of Things (as his Eating with his Disciples, Acts 10.41. His shewing them his Wounds in number five, causing their Hearts to burn within them, while he talked with them, by his Presence and Influence (of which we read not, while he conversed with them in his days of Mortality, &c.) to be treated upon severally, and in order as they fall out in his several Appearances, during the Forty Days before his Ascension. Here I shall confine my discourse to the personal Testi∣mony, which was either Divine or Humane. 1. The Celestial or Divine was that of Angels, who were sent of God from Heaven with this high Embassage, to publish the happy Tidings first that the Lord was risen indeed, and had made a compleat Con∣quest over the Grave, Death and Hell, &c. 2. The Terrestrial or Humane is Manifold, 1. Of Women. 2. Of Men, and the Men were, 1. Some Dead, and Some Alive. 2. Some were Good, as his own Disciples, some Bad, as the Pagan Souldiers. Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimo∣nies, because the Doctrine hereof is the Foundation of all Faith, 1 Cor. 15.20. and the principal Pillar of a Christian's comfort. [Christ died for our Sins, but was raised a∣gain for our Justification, Rom. 4.25. His death was the payment of our debt, but his Resurrection gives us a full Discharge, and a Quietus est or Acquittance from it. Therefore the Apostolical Rather is not put upon his Death, but upon his Resurrecti∣on, Rom. 8.34. as before. There be three special fruits of it. 1. The certainty of our Justification, 2. Of our Resurrection. And 3. Of our Glorification, that we (if Children of the Resurrection, Luke 20.36. Heb. 11.35, &c.) may be where he now is, John 17.24. Therefore no wonder if it be so well proved by many Wit∣nesses.

As 1st, By an Angel, Who was that Heavenly Herald, that made that first Procla∣mation of our Saviour's Resurrection, and that a very Glorious one, as he is describ∣ed, Mat. 28.3, &c. supposed to be Gabriel, who wearied himself (as it were) with his swift flying, to certifie Daniel of his good Acceptance in Heaven, &c. Dan. 9.21. and who was sent to certain Shepherds (not to Zachary, or Simeon, God goes a way by himself) with the glad Tidings of Christ's Birth, Luke 2.9, 10. and who here first publisheth the good News of Christ's Resurrection, not to the Disciples, but to Women, and of them, not to the Holiest of Women his Mother Mary, but to Ma∣ry Magdalen that great Sinner. Still God loves to go his own way. Thus we see, the first Preacher of the Gospel was an Angel, a most Glorious Angel even Gabriel him∣self, publishing both Christ's Birth and his Resurrection. Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection, it would be no unbecoming Imploy to their Royal Grandeur, no dishonour or disparagement to their Thrones of Majesty; for so honourable is this Message, that it is worthy of such an High Angel as this Gabriel, to be the Messenger of it: And the very Angels do not so much honour this Embassage, as they are honoured by being the Ambassadors of it. Who therefore is the Man, that dare think himself too good to be a Preacher of the

Gospel. God hath now taken this honour from the Angels, and put it upon the Mi∣nisters, who are in Scripture called Angels, Rev. 2.1, &c. and the Angels are called Ministers, Heb. 1.14. Though an Angel certifies, Cornelius's his Prayers were accepted, yet he Preaches not Redemption to him, but refers him to Peter, Acts 10.4, 5.

The 2d Testimony next to that of the Angels, (for there were two that both told the Women of Christ's Resurrection, Luke 24.4, 6.) is that of the Saints, who had been Dead, but now were Raised, and appeared to many; for confirming this great Truth as before: The Persons, time and place, were all well Accommodated, to make up a congruous Testimony in those, to whom Christ became a quickning Spi∣rit, 1 Cor. 15.45.

The 3d Testimony is; that of the good Women, who returned from the Sepulchre to the City, and told the Disciples what they had seen, and heard at the Sepulchre from the Angels, Luke 24.9, 10. but their Testimony seemed to them, as an idle Tale; and they believed them not, ver. 11. Though they told it with great Earnest∣ness, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies: The Angel (saith Mathew) sent those Holy Women away from the empty Sepulchre, to go quickly with those joyful Tidings▪ to the almost Heart-broken Disciples, Matth. 28.7, 8. especially to Peter, (who was most Dejected) Mar. 16.7. for his Deserting of Christ. Though it was an Holy An∣gel that sent this Errand, [Lo, I have told you, Matth. 28.7.] whose Authority might have been a sufficient prop to their believing this word of Faith; yet these Tidings seemed as idle Tales to the Disciples; and Mary Magdalen her self, did not at the first believe, that the Lord was Risen; but that the Priests had only removed the Body, in order to put some base abuse upon it, (as the Papists did to Bucer's Bones, which they digged out of the Grave, for that purpose to burn them) for she told the Disci∣ples, (who were mourning and weeping, Mar. 16.10.) that they had taken the Lord out of the Sepulchre, and we know not where they have laid him, John 20.2. and so she saith likewise to the supposed Gardener, ver. 15. Thus did she trouble them with this her Conceit, that the Lord's Body was removed by the Jews; but for what end▪ or to what place she knew not; therefore is she sent the second time, to assure them of his Resurrection: She, and the other good Women, had been seeking the li∣ving among the Dead. Luke 24.5. (as we do in a dead World, Pleasure, Treasure, and Honour, or in dead Worship, &c.) hence the Angel said not only, [He is not here] but also [He is risen] and not removed as thou thinks, Matth. 28.4.

The 4th Testimony, is that of the Disciples, those good Women ran and told the tidings, (doing as they were bidden by the Angel, go quickly) Matth. 28.7, 8▪ Hereupon Peter and John run to make their Observations, John 20.7. and Mary Mag∣dalen run with them, (for she came twice to the Sepulchre) here is a running upon running, to find out a lost Iesus, would to God we could do so: Amor Addidit alas, love is impatient of delays, (a ready Heart, makes riddance of God's Work) and therefore giveth Wings wherewith to hasten, two strange Wings were given to those good Women, to wit, Fear and Joy, a wonderful composition of two contrary passi∣ons, fear for their Faithlessness, and Joy for the Angels Joyful Tidings. Those min∣gled Affections, may well consist in a Sanctified Soul, Psal. 2.11. God loves at once a fear; because of his greatness and a Familiarity with it, because of his Graciousness with those two Wings the good Women fly to tell the Tidings unto the Dilciples who at first thought them but idle Tales, though their Lord had again and again fore∣told, it should be so: Learn hence, that a low Faith, so it be but true, is acceptable to Christ, and saving to the Soul; These Disciples could not believe, that Christ should die, until he was dead, nor would they believe he should rise again, no not when he was Risen indeed: However perplexed Peter, and beloved John, ran to the Sepulchre, and tries conclusions: Though John (being the younger Man) exceeded Peter in swiftness, and came first to the Sepulchre; yet Peter (the Elder Man) ex∣ceeded John in boldness; for it was he that first steped into the Tomb within the Vault: Thus the Saints stand in need of one another's Gifts and Graces, as Peter did of John's Swiftness, and John of Peter's Boldness; they both found an empty Sepulchre, and the Grave-clothes lying in order, they saw the Body was gone, and the Linnen was left; but John proves the first Believer, [He saw and Believed,] John 20.3, 4, 5, 6, 7, 8. His seeing, was his Believing, he trusted his own Eyes, that the Lord's Bo∣dy was not there, Misbelieving, that it was only a Removal to some other place, (as Mary Magdalen had told them) farther off from Calvary, for Honour's sake, (that he might not lie buried with the wicked) and not a Resurrection of his Body; there∣fore is it added in the 9th verse, [For as yet they knew not the Scripture,] which yet was

clear enough in this point, both in foregoing Figures, and Prophecies of the Old Te∣ment afore mentioned, and in Christ's own plain prediction of himself in the New; No wonder then if Christ Rebuked them so sharply, for being such slow-bellies in believing work, Luke 24.25. Tit. 1.12, 13. Yea, so slow of Belief were they, that they had seen himself three times before, yet 'tis said [they Worshipped, but some doubted,] Matth. 28.17. even while they Worshipped, they doubted, yet is not their Worship Rejected, nor the Worshippers; for the Lord knew them to be his, 2 Tim. 2.19. and though they knew not him, yet were they all known of him, Ga••. 4.9. Therefore, though now they went to their own Home, (waiting till God should farther inlighten both Organ and Object) John 20.10. which afterwards was wonder∣fully accomplished, when great Grace came upon them all, and made them Invinci∣ble Witnesses of the Lord's Resurrection, Acts 1.22. & 4, 33.

The Fifth Testimony, was that of the Watchmen, those Pagan Soldiers, whom the Priests had procured to watch the Sepulchre, yet are made Witnesses of this Truth against their Wills: God would have that great and comfortable point of the Re∣surrection, well proved for our firmer Settlement, in so weighty a matter. The Priests were unworthy to hear of it, by the Hand of an Holy Angel: They shall therefore hear of it, (to their great Grief and Regret) by the Hands of prophane Sword∣men of their own gang and conspiracy, who come running in unto them, as Thunder struck; and frighted out of that little wit they had, (as it were) and told them all: Now the confession of an Adversary, is looked on by the Law, as a double Testimo∣ny, And the most certain Demonstration of the Truth, that can be contrived: Yet the Chief priests, (who were pay-masters of this Mercenary Guard) take care to stop their Mouths, not only from talking any more of the Terrible Earth-quake, of the Descent of a Glorious Angel, of his Rolling away the great Grave Stone, of their seeing the Sepulchre empty, of their own fright, and flight from thence, &c. but al∣so they bribe those Hirelings with a round Sum of ready Cash, paid down upon the Nail to those Hungry lovers, and lackers of Money; wherewith they Taught their Tongues to speak lies, as Jerem. 9.5. The Hired Soldiers hereupon do daringly Vent abroad that Notorious Lie, [of Christ's few and fearful Disciples, stealing his Body away, &c.) which the Chief-Priests had Devised, and put into their Mouths, where we may note two things upon, Mat. 28.11. to ver. 16.

• 1. Concerning the Hirers, those wicked Priests, in stead of a Conviction and Con∣fession of their Unparallel'd Crime, do harden their own Hearts like Pharaoh, under God's Plagues, rage more furiously, and make new Lies their Refuge, as Isa. 28.15. the last and best Engine, Christ's Adversaries have out of the Devil's Budget, to use for suppressing the Gospel, when all their other Plots do fail.
• 2. Concerning the Hired, when once plunged into the Sea of Sin by wicked Masters, These Mercenary Men, are involved still deeper and deeper, (through the love of Money, and Wages of Wickedness) into the depths of Satan, till at the last, they drop into the deep pit of Hell, daring to do any Villany, so they can but Collogue with Men; and escape the lash of the Law, not dreading (most Atheistically) the Justice and Vengeance of the Great God: Such, as have not God in their Heads or Hearts, will not have God in their Words or Works, they can make sale of their Tongues, Hands, and their very Consciences, for Money; and can not only conceal Truth, but also step farther to speak against Truth for Gain: As here those Hire∣lings in taking the Money, took the Bait of Sin, so swallowed Hook and all. They did as they were Taught, Matth. 28.11, 12, 13, 14, 15.

Now follow the several Appearances of Christ himself, which is the 6th, and the most infallible Testimony of the Truth of Christ's Resurrection.

CHAP. XXXVII. Of Christ's Ten Appearances.

THE Sundry Appearances of Christ himself, are reckoned by the Learned, after a several sort: Some late Learned Criticks and Chronologers▪ do reduce them into the more narrow number of Seven, that Sabbatical number, the better to make them comport with all the seven Numbers aforesaid, to wit, Christ's seven last Words, his seven last Wonders, and the seven last Signs of his Triumph▪ But the common com∣putation hereof, among the most Authentick Commentators, (both Antien•• and Mo∣dern) is that Py••hagorical Number of Ten; which is the number of perfection (as well as seven is so accounted) and no doubt but our Lord gave the most perfect Number of his Personal Appearances, betwixt his Resurrection and Ascension, which interval and space of time, consisted of four Tens, and forty Days; and wherein he appeared Ten several times, accordingly to his Apostles, &c. for their further and fuller confirmation of the Truth of his Resurrection.

The First Appearance of Christ, (as all Solid Writers unanimously say) was to Ma∣ry Magdalen, this is positively affirmed by that Infallible Evangelist Mark, Mark. 16.••. which is also as infallibly confirmed by the Evangelist John, Joh. 20.2.14.16. Indeed the Jesuit Maldonate, hath the confidence to contradict both those Evangelists, (as if the Infallibility of the Church of Rome, far exceeded the Infallibility of the word of God) saying, that Christ's first Appearance, was to his Mother Mary, the Blessed Virgin. This he doth daringly affirm, but cannot by any convincing Scriptures confirm, acknowledg∣ing that no such thing is written in the word; yet would he have it to be believed, that it was so, because (as he Magisterially saith) it was but meet and decent, that our Lord in point of Duty, should do so: Here a Sawcy Jesuit undertakes to Instruct Holy Jesus (who was the Wisdom of God, 1 Cor. 1.24.) an High point of Humane Manners▪ obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen, (though Mark expresly assert it) out of whom he had, cast seven Devils, Mark 16.9. This is the Impudency of the Babylonish Whore, to ob∣trude upon the Church their unwritten Verieties, (as the Catholicks, or rather Ca∣colicks call them) equalling their feigning Traditions with the Authority of the Scripture of Truth, among those Fops as do [Jurare in verba Magistri▪] and can be∣lieve the Dreams and Fancies of some Old Doting Fryar: What is this, but to make Man's Addle Brain, the Basis and Foundation of Faith, and not the word of God, which in Truth they have turned into an idle Romance, with the Trash and Trumpe∣ry of their unscriptural Traditions, imposed as Articles of their Creed, upon the too Childishly credulous, who are given up to believe Lies, 2 Thess. 2.10.11. A∣mongst which, this here is not one of their least Lies?

The Rhomist Jesuits are more Ingenious in this point, (though base and bad enough in others) ingenuously confessing in their Second Annotation upon Mar. 16.1. that this Mary Magdalen had the Honour to see Jesus first, after his Resurrection; because [say they] she Merited it, for bestowing so costly an Ointment upon him, while he was alive, John 12.3. and Mark 14.3. and sought to Anoint him with the like Ointment, when he was Dead; but not one word do we Read in any of the Evangelists of Christs appearing either first, or at all to his Mother Mary: We may indeed well wonder at this, that he should not make his first Appearance, (if not to the Noblest or Holiest of Men, yet) to the Noblest or Holiest of Women, such as were Royal Queens, or Honourable Countesses, or to such as were Eminent for Holiness, (if not for Ho∣nour) as was undoubtedly his own Dear Mother, the Holiest of Women-kind: No, it must not be to any-such, for Honour or for Holiness, but it must be to this Ma∣ry, who had been a non-such, for Ignominy and Iniquity, God loves to walk in a way of his own, and by himself: This Honour done to her, who had been so great a Sinner, St. Mark Relateth this more at large, than the other Evangelists do, though in other Histori•••• passages he bemostly more brief than the other three: Nich. Gor∣ran, (though of the Dominical Order, yet) gives more Scriptural Sentiments upon this point▪ than Superstitious Maldonate doth from his blind Devotion to the Virgin Ma∣ry: For this Learned Friar renders five Reasons, why our Lord appeared first to Ma∣ry Magdalen, in his comment upon Mar. 16.9.) the first is, because she loved more

Ardently, Luke 7.47. she had greatest love to Christ, because he had forgiven her greatest Sins: We read not that the Virgin Mary did wash Christ's Feet with her Tears, as this great sinner did; ver. 44. for though she call Christ her Saviour, (so needed the forgiveness of some sins) Luke 1.46. yet were her sins but little to this Mary's, who had been but a light Huswife: His Second Reason is, that Christ might shew hereby, he came into the World to save sinners, not the Righteous, (though there be none such, no not one; but in conceit only) Matth. 9.13, &c. His third is, that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven, than Proud Pharisees, or Civil Justiciaries, Matth. 21.31. which is a great shame to be left behind by such: As 'tis Storied of the Cadar, so Christ kills the quick (in conceit) but quickens those that are Dead in sin: His Fourth is, that as a Woman was the first Minister of our Perdition, (our Great Grandmother Eve, was the first that brought Death into the World) so a Woman must be the first Messen∣ger of our Salvation, Mary Magdalen; that Apostolorum Apostolissima, (as one calls her) must be the first Preacher and Publisher of Christ's Resurrection, John 20.16.18. His Fifth is, 'twas a Comment on that Scripture, [where sin abounded, there grace hath abounded much more, &c. Rom. 5.20.] and that to none of other sorts of sinners, any Room for Desperation should be left: To those five Reasons of Gorran, other five Reasons may be added, why Christ appeared first to Mary Magdalen.

As 1. Because though she had been formerly a very great sinner; yet now (through grace) she was become as great a Repenter, her Sorrowing now was suitable and pro∣portionable to her sinning heretofore. What was said of Manasseh, that as he had sinned greatly (in Defying God, in Murdering Men, and in Worshipping Devils) so he Humbled himself greatly, 2 Chron. 33.12. The same may be said of this Magda∣len, insomuch that some report of her how this prodigious Penitent did (after Christ's Re∣surrection and Ascension) Retire into Gallia Narbonensi••; where she spent Thirty years in weeping for her former sins: However, 'tis great question among Divines, whether Inno∣cency or Penitency, doth more glorifie God: Had Innocency been more for Gods glory, the first Adam had never faln from that State; and the Second Adam had never been promised to give Repentance; if Man had not sinned, then God had not Dyed: This way in God's Wisdom wrought and brought the greatest glory, to the great Creator, &c.

2. Because she sought her lost Saviour with most Tears, 'Tis said of this Mary that she stood by the Sepulchre Weeping, John 20.11. When she could not find him whom her Soul loved (as Can. 1.7. &c.) both Alive and Dead; 'Twas her great Trouble, his Body was removed by some means or o∣ther, but how, or to what place, and whether for Honour, or for Dishonour, (as above) she knew not, only this she knew, that she had lost her Lord; and this broke her Heart, and broached her Tears, so sets her on Weeping; which none of the Disciples, or of the other good Women, (that we read of) did, 'tis said indeed that Peter (when his Lord, in Caiaphas's palace, had melted his Heart with a look of Love, he went out and wept bitterly, Luke 22.61, 62. to wit, for his foul and filthy fall; but not a word Read we of his Weeping bitterly for the loss of his Lord, but on the contrary, when he and John had seen the empty Sepulchre, they both return Home to the City; and neither Peter, nor that beloved Disciple, had so much love as this Wo∣man had, to stay weeping there, till they found him; and if they had▪ so done (for ought we know) they might have had the Honour of their Lord's first Appearance unto them, which she had: John 20.7, 8, 9, 10, 11, 12, 13. &c.

3. She sought for her lost Saviour with most pains, she not only staid still there▪ (when Peter and John were gone Home, as too willing to want him still, or at least, for fear of the Jews Malice, lest they should be Apprehended) but also she stooped down with her Body; and looked more wishtly (as well as her watery Eyes would permit) into the Monument; that at least she might receive some comfort from be∣holding the very place where her Lord lay; but still received more Discomfort: Ʋbi Amor, ibi oculus, loving and looking, goes both one way; she cannot trust the Eyes of Pes••r and John; but must look into the Tomb also with her own Eyes, where she saw two Angels in VVhite, sent for her sake, to tell her the glad Tidings of Christ's Resurrection▪ which their Splendour did intimate; and they ask her, [Woman, why Weepest thou?] Denoting how Angels still have pitty upon Human•• Frailty; and from their Compassion to us, do yet secretly Suggest Comfort: They do Hint to Mary here, that she had, (if she had known all) no such cause to Cry; but rather to Re∣joice: And when she was no longer able to abide the brightness of those Angels, she turned her self back, and Addresseth to the Gardener for farther Direction, ver. 14,

15, 16, &c. of John 20. Supposing that he, rather than any, had taken the Body a∣way; because none had such free Access-thither, as himself, to whom she offered (out of the Fervency of her Affections to Christ) with her weak Arms, to lift him to his proper place; that the Body of so Honourable a Person (to her) should not be Dishonoured by his Adversaries: Thus was she at most pains, for her much love to find him: 1. At most pains in staying there, 2. In stooping into the Grave; 3. In offering to lift his Body into its proper place, alone by her self, &c.

4. She made the most doleful complaints of her loss of him, first to the two Apo∣stles, Peter and John, John 20.2. that some had taken the Body away; and had laid it whether in a decent or undecent place, she knew not; Secondly, To the two An∣gels she made the same complaint, ver. 13. still fearing that Thieves had done it, for stealing the rich Spices, (an Hundred pound weight) wherewith the body was Buried it, to secure it from Worms, and Putrefaction, till the Sabbath were over, that it then might be Imbalmed, John 19.39, 40. And Thirdly, She still powrs forth the same complaint to the supposed Gardener, John 20.15. where she drops three Emphatical [Hims] as if he had known▪ whom she meant.

5. She persevered most in her seeking him, even until she found him; we find not, that the Disciples either made any such complaints, as she did, or took any such pains; when they found him not in the Tomb, or sought him still any where else, (as she did) but returned Home, &c.

Remarks or Inferences from this first Appearance of our Lord after his Resurrection, are these.

1. Though we were as Notorious in sin, as Mary Magdalen had been; yet could we but become as Notable in Repentance before the Lord, and in such Fervent Love towards him, as she did, &c. There need no doubt be made, but Christ would also Manifest himself to us, as he did to this great sinner, out of whom he had cast seven Devils, Mark 16.9. possibly we have been possessed with so many Devils, (if not more) as she was; for Luther's Assertion is, [Tot Daemonia, quot Crimina,] so many sins, so many Devils; every sin, unrepented off, hath a Devil in it: Now seeing none can tell the Errours of his Life, Psal. 19.12. our Iniquities are more in Number, than the Hairs upon our Heads, Psal. 40.12. we are therefore not able to reckon them; and much less able to reckon for them: By this account we may in our State of Impenitency, be possessed with whole Legions of Devils: But if Christ (the stron∣ger Man) hath met with us, and we with him; and hath Dispossessed the strong Man the strong Devil; yea, whole Legions of Devils, (as he did for that poor Man, Luke 8.30. Mar. 5.9.) and taken possession himself in us, Luke 11.21, 22. He will un∣doubtedly appear to us; for he assured us, [He that loveth me, shall be loved of my Fa∣ther, and I will love him; and will manifest my self to him,] John 14.21. And as Christ gave Mary Magdalen cause to wonder, why our Lord should vouchsafe to appear first to her, who had been such a wanton and wicked Woman▪ and not first to his own Dear Mother Mary, who had been all her Life time, an Holy Virgin Woman: So may he give us (worthless worms) cause to wonder, to cry out with the Apostle Jude, [How is it Lord, that thou manifests thy self ••o us, and not to many others (better than we) in the World,] John 14.22.

The 2d Remark is; The Divine Dignation and vouch sa••ement of our Lord, 〈◊〉〈◊〉 cal∣ling us by Name, is a Blessed-Evidence of his appearing to us: Mary here was Mi∣staken, in taking Christ for the Gardener, till he called her by Name, John 20.••6. saying, [Mary] he pronounced that Name with such a Sound, Accent and Emph•••••• (as sometimes he had done before his Death) that thereby he calls her but by ••er Name; and immediately she acknowledgeth him, and Reciprocates this Answer, [Rabboni] that is my Lord: Thus when Christ calls us by Name, Isa. 45.3. and John 10.3. then he boreth our Ears, Psal. 40.6. and causeth us to hear his Voice also, Cant. 8.13. 'Tis a vulgar, yet a True saying, [the Ear is first up in a Morning,] for nothing ordinary can so soon awake us, as to be called by our Names: How easily can Christ call up our drowsie Hearts, and slumbring Souls; if he do but speak to us with a strong Hand, Isa. 8.11. and say, [Awake thou that sleepest, stand up from the Dead, &c.] Eph. 5.14. crying to us by Name, [Lazarus come forth,] John 11.39. This he can do when he pleaseth, and (when we are even turned away from him, as Mary Magdalen was here) makes us Reciprocate, and answer Rabboni, thus was it with David, when the Lord said to him, [Seek thou my face] his Heart Ecchoed im∣mediately again, [Thy face Lord, will I seek.] Psal. 27.8. This is frequently called in Scripture, our effectual calling, which is an Act of God's free Grace, wrought imwardly upon our Souls. When God first finds us, to call us Home from our out-strays to himself, the

Voice of his Spirit comes behind us, being secure, passing by; and not regarding any good, having our Backs turned upon God, and all goodness: Therefore (saith God) in his promise, [Thou shalt hear a Voice behind thee, saying, this is the way, walk in it, &c.] Isa. 30.21. and in his performance of that promise, 'tis said, [I heard a great Voice behind me, &c.] Revel. 1.10, 11. and Mary here turned her self, as soon as Christ had called her by her Name, John 20.16. but because 'tis said, ver. 14. that she turned her self back (from the Angels, ver. 13.) and saw Jesus, &c. therefore Au∣gustin distinguisheth in his [converse corpore & corde,] her first turning was with her Bo∣dy only, and therefore she thought him, what he was not; to wit, the Gardener; but now her second turning was with her Heart; and then she knew him, (as she was known by him) and acknowledgeth aright who he was, Rabboni my Lord.

The 3d Remark is; As Mary wept, where she had no such cause of weeping; for she wept, because she thought that her Lord was lost, when he was Risen indeed, and was at her Hand, though she could not see him; for her Tears disturbed her Sight. so too many weep and bewail, when there is no such cause, as Jacob did for Joseph, Gen. 37.33, 34, 35. when his Son was Risen to the greatest Honours, this fault is found among Women especially, who would do well to keep their Tears for better uses; and not wash foul Rooms with such sweet waters: Needless Tears, must be unwept again: Suppose it be for a lost Christ, know, he is nearest those that cannot see him for their Tears: If they seek him in sincerity.

The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women, in company with Mary Magdalen, as they returned all together from the Sepulchre: The Evangelists, Mark and John, give an Ample Relation of the first appearance of Christ, to Mary Magdalen alone, Mar. 16.9. & John 20.13, to 18. but Mathew only Records this second, Matth. 28.8, 9, 10. Luke also mentions some∣thing of it; but speaks short, and not all or fully, Luke 24.22, 23, & 24. speaking only of the Vision of Angels that told them he was alive, but not of any Vision of Christ himself to them; and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit, that it was only a Removal of Christ's body, (as Mary Magdalen three times conceited it, John 20.2, 13, 15.) and not a Resurrection of it; yet now seeing Jesus appear to them, they had some clearer Conceptions of Christ's Resurrection, than before; but now without their doubts and fears still; since Christ refused to be touched by them, thence did they doubt and fear, that it was still but a Spectrum and Phantasm, which they saw now, and which refused to be touched: And no doubt but there was such a like doubt, not only in those good Women, and in Thomas (whom nothing but a Touch of Christ's Body could convince) but also in the other Disciples, therefore as Christ said to them [a Spirit hath not Flesh and Bones, as I have,] Luke 24.39. So he said to those Holy Women, [fear not ye] to wit, that I am any Phantasm only, and not that very Body which was laid in the Grave, Matth. 28.10. Hence Luke Relates no more, because (I say) though they saw Jesus then; yet did they still doubt, that it was not Jesus himself, but only a Spectrum: Therefore it is said there, [Him they saw not,] ver. 24 for at the least, Cleophas, (the Relator thereof) did not as yet believe. that Je∣sus was really Risen: However, Mathew speaks fully, supplying the shortness of the other Evangelists; and saying, that [as the Holy Women went, (at the command of the Angel) to tell the Disciples, they met with Jesus in the way, behold Jesus met them, saying all Hail, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gaudete, Rejoyce ye,] Matth. 28.9. and now are they more fully perswaded, that it was the Lord, who was Risen indeed, from thence is their double posture. (1.) Of falling at his Feet, and (2.) Holding him fast by his Feet, as loth to let him go, whom they had now, and Adored. I am not ignorant how those Learned Interpreters (who would reduce the number of Christ's Appear∣ances, into seven only) do Interpret Mathew here Synecdochically, and by an Enallage Numeri, as if Mathew's plural Number, (speaking of them, to wit, Women) should be understood only of one Woman, to wit, Mary Magdalen; which John speaks of only, and of no other Women, or because of Magdalen's Waiting-Maid (as Maldonate saith) was with her Mistress, &c. but Augustin, Gregory Nyssen, &c. among the Anti∣ents, (with whom Pareus, and other Worthy Modern Authors do concur) make these two to be differing Relations, of two distinct Apparitions, John Writing distinct∣ly of the first only, and Matthew of the second: These Reasons do seem to render it probable. 1. The place was differing, the first Appearance was at the Sepulchre, the second was in the way to the City: 2. In the first there was a Prohibition of Nols me tangere to Magdalen, but none in the second, but rather Incouragement, [be not a∣fraid, John 20.17. & Matth. 28.9, 10. 3. The Person's are differing, Mary Magda∣len

was alone in the first; but many other Holy Women, had the priviledge of the second Appearance: St Mathew indeed doth Name only the two Maties, but St. Mark adds Salome; and Luke not only adds Joanna, but also other nameless Women, Mar. 16. v. 1. & Luke 24.10. All these were together, when our Lord made his Second Appear∣ance: So that Mary Magdalen had the Honour of Christ's two first Appearan∣ces.

Inquiry; But where was Mary, the Mother of our Lord all this time?

Answ. 1. Some indeed do suppose, that the Mary (called the Mother of James, &c. Luke 24.10.) must be the Mother of our Lord, seeing that James is called the Lord's Brother, Gal. 1.19. not as if Born to her, who lived and dyed a Virgin; but as born to Joseph, (her Espoused Husband) by a former Venter, as all the Greek Interpre∣ters Affirm: These Sons (James, Joses, &c.) when their own Father Joseph was Dead, still follow the Mother of the Family, to wit, the Virgin Mary, their Natural Fa∣ther's Espoused Wife.

Answ. 2. But it appears evidently, that James and Joses, &c. were only Cousins to Christ (though called his Brethren, Matth. 12.46. Gal. 1.19.) as born of his Mo∣ther's Sister, Mary the Wife of Cleophas, Matth. 27.56. Mar. 15.40. and such Cousin-Germans are called [Brethren,] Gen. 13.8, & 29.15. So that it could not be the Blessed Virgin Mary, to whom Christ appeared here, but it was her Sister.

Answ. 3. (1.) Christ on the Cross, committed his Mother to John, with whom she was now, and (it is supposed) doubted not of Christ's Resurrection, 2. Christ's Work was not now to know any after the Flesh, 2. Cor. 5.16. Deut. 33.9. 3. Had he first appeared to her, none would have believed her: Hence we have not, we hear not one word from any of the four Evangelist's, of our Lord appearing at all to his Mother Mary; much less first, as the Jesuit Maldonate Asserteth; for if the Disciples looked upon those Tidings, which the two other Maries, &c. told them, as Idle Tales, Luke 24.11. how much more would they have Judged them, as the Doting Dreams of a Fond Mother, concerning her only Darling Son, had she been the only, or the first Messenger thereof: A manifold Mystery, may be learned from this History of our Lord's second Appearance.

As 1. Such is the power of Divine Love to Christ in the Soul, that it is made thereby Restless in it's Inquiries after him, when first they have found Peace and Sa∣tisfaction in an Injoyment of him: The Center of the Soul, is Union and Commu∣nion with a Sweet Saviour, Matth. 11.29, and all Created Beings are Restless out of their Center. Omne leve tendit sursum, omne grave deorsum: Fire and Smoak press up∣ward, Stones and ponderous pieces downward, because there is their Center. Thus was it with those Holy Women, they had lost their Lord, with whom they had found their best Felicity; now they cannot brook any Distance or Estrangement from him, and therefore do they diligently seek (here) after a lost Saviour.

2. The stronger our Affections to Christ are, the greater shall be our Honour; and the quicker shall be our returns of Relief: Thus the Lord dealt with these Holy Wo∣men, who have here not only an Honourable Room in the Divine Records of the Gos∣pel, for their excelling others (even the Disciples themselves) in their love to the Lord; but also they are the soonest Relieved with comfort from their Fears, even by the same means, wherewith the Adversaries were Terrified; for the same Angel who frighted the wicked Watch away, and leaving them to lie still under their Horrour and Affrightment; yet he comforts those good Women with [fear not ye,] as those that are fled do: Nor was this all, but their seeking after Jesus, was Honoured with an happy finding of him, before they were aware, and much sooner than they expected: Which therefore was the more Joyful a meeting to them:

3. Such Souls as seek a lost Christ sincerely in the way of Obedience, and in due use of God's Ordinances, shall assuredly find him to their Satisfactson in due time: The Lord meeteth those that do walk cheerfully in the way of Righteousness, Isa. 64.5. If we call (he saith) I will Answer, and shew us Great and Mighty Things, such as we knew not, Jerem. 33.3. Such as draw nigh to God in Duty, he will draw nigh to them in Mercy, Jam. 4.8. Thus those VVomen were obeying the command of God's An∣gel, and running to tell Tidings of Christ's Rising to his Disciples, and Christ meets them in the way, and both confirms and comforts them

4thly, A new found Christ after some sad time of losing him, must be held fast with both hands earnestly: Thus these Good Women did, who first fall down at Christ's Feet when they had newly found him, and then they hold him fast by the Feet, as resolving to lose him no more: The former of those two postures declared

their Humility, and the latter, their Love. The Saints do the same still, by clasping about him with the Arms of Faith, cleaving close to him, as if it were done by a cor∣poral contact. Thus the Shunamite clung close to the Feet of Elisha, 2 Kin. 4.25, 27, 30. Thus also did the Shulamite with him whom her Soul loved. She saith [I held him, when I had found my lost beloved, and would not let him go, &c. Cant. 3 2, 3, 4. and again upon a second loss, she charges the Daughters of Jerusalem, if they found him, to tell him, that she was Sick of Love, and nothing could cure her but his Presence and Im∣bracements, Cant. 5.6, 7, 8. and when she found him, she held him fast in the Galle∣ries, Cant. 7.5. There she gave him her loves, ver. 12. while his left hand was under her Head, and his Right Hand Imbraced her, Cant. 8.3. with Cant. 2.6. And thus are we commanded to cleave fast to our Lord, for he is our Life, Deut. 30.20. And thus that Good Man, Barnabas, who was full of Faith, and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch, that with purpose of Heart they would cleave unto the Lord, Acts 11.22, 23, 24. We need not fear, that our Lord will re∣buke us, as he did Mary Magdalen, John 20.17. saying [Touch me not,] for then he was not to stay with her, nor she with him. As he now appeared in his glorified Body (above the capacity of only Mortal to converse constantly with him) and therefore must appear sometimes only (till the Great Truth of his Resurrection was sufficiently con∣firmed) and then disappear again. So he had other work for her to do at this Juncture, than to linger there in holding of him: Because his Bowels now yerned (for though he, was now above all Passion, Natural and Humane Passion, yet not void of Spiritual and Divine Compassion) towards his poor almost heart broken Disciples, who were now crept out of their lurking holes, and were now got together Mourning and Weep∣ing for the loss of their Lord, Mark 16.10. (as she had been doing at the Sepulchre) and therefore she must run quickly to relieve those Mourners with the same comfort, where with both the Angels and Christ (concurring with, and confirming it) bad comforted her self. This was of more Importance, and required more expedition than her Inconsiderate Zeal, in desiring to hold him longer, seeing he was not now at that point of time going to Ascend to his Father, but would stay Forty Days more up∣on Earth, and so give her more opportunities of touching him before his Ascension Herewith she was satisfied, knowing experimentally, what an Heart grieved for want of Christ meant, how costly and smarting this had been to her self, and how desirous her self was of a ready relief, therefore she ran quickly to tell Peter and John, to comfort them who were now in the same grief, they ran to the Sepulchre, and she after them also, &c.

5thly, Our Lord, of a Truth, is no respecter of Persons, Acts 10.34. Male and Fe∣male are all one in Christ, Gal. 3.28. Col. 3.11. Christ made his two first Appearan∣ces not to Males, but to Females, and why was this done but to shame his Disciples who were fled from him, whereas those Good Women cleave close to him, both while he was Living, and when he was Dead, therefore are they first honoured by his Ap∣pearances to them when he was Alive again. Ambrose wittily Descants upon this, saying, [Per os Mulieris mors antea processerat, & per os Mulieris Vita postea reparatur.] As by the Mouth of Eve did Death enter into the World at the first, and a Woman was the first Minister thereof. So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life, and a Woman must be the first Messenger of it. And therefore an Angel of Light doth Commune with a Woman about Man's Salvation, Luke 1.28. to 36. as the Angel of Darkness had done with the first Woman about Man's fall & Destruction. Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex, because the first Woman tempted Adam to Sin, and for the due Advancement of Female Glory, to Appear first to one of that Sex, but his second Appearance must be made to several of that Sex, also, before he once Appear to any one Man. Souls have no Sexes. Though the Old Testament mention many Good Women, yet the New doth mention more. As Magdalen was honoured to tell Peter and John (who returned to the City after they had run to the Sepulchre and saw no Christ, but Mary staid till she saw him) so the other Holy Women (having Mary Magdalen also in their company as a Captain) have the honour to tell all the Apo∣stles, &c. Luke 24.9, 10. When as the Apostles themselves took these Tidings as tatling Women's Talk, and Idle Tales, ver. 11. True Faith is a great Work, we can sooner believe Romances and Fables, than we can the most Sacred Truths however Taught and Testified.

6thly, A Soul's meeting first with a lost Saviour, is a very joyful meeting, here our Lord saith to those Holy Women [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Avete, Gaudese, Rejoice ye, or Peace be un∣to

ye: Great Peace and Joy have they that find again their lost Redeemer. Behold those Truths here.

Mark 1st, Prescribed means of Grace (duly and truly improved) will help the dis∣consolate Soul to find out a lost Saviour. Those good Women are walking in that way which was prescribed to them by the Angel of God, and in the way they meet him whom they wanted, so may those Souls do that believe God's Word in the Mouths of his Messengers.

Mark 2d, These Holy Women did not only believe the promise, but also obey the command of God's Angel, then Christ met them, and confirmed them both in their Faith and Obedience, commanding them to do the same things that the Holy Angel had commanded them, Mat. 28.7, 8, 9, 10. Such Souls as do believe and obey what Christ's Ministers (call'd Angels) ••i•• them, shall both meet with Christ, and be farther confirmed in their duty by him.

Mark 3d. Such Souls (though their best Faith be mixed with some fear) shall not only find a lost Jesus, but also a reward of their obedience, and a remedy against their fear, as these did, to whom Christ said, be not Afraid.

Mark 4th, Humble Sinners may be homely with their Saviour, yet find Accep∣tance with him, as these Women did, who took him by the Feet, and held him there, as loth to lose his Presence any more.

The Third Appearance of Christ was to the two Disciples Travelling to Emmaus, to whom he Preached a stinging Sermon. The Evangelist Mark toucheth upon this with b••evity, Mark 16.12. But Luke relateth it in a large description, Luke. 24.13, to 32. which therefore requireth the more Inlargement upon it.

The 1st Remark here is; The place, whither these two Disciples were going to, was Emmaus, which signifieth [a forlorn People] being Sixty Furlongs, or Seven Miles and a half to Jerusalem. Some Antients say, the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented: For the Hebrew words [Cham-Majim] signifies Hot Waters: Whatever was the place, sure I am, those two Disciples went forlorn thither (they staid not with Mary at the Sepulchre. But their Evidence of Christ's Resurrection made them to return with Joy. I omit other Descants upon the signification of the name [Emmaus] as it signifies an hastening Mother, and likewise the City of Victory, both which names do represent the Church our Mother, who hasteneth to enter into the everlasting rest, Heb. 4.9. and is the City of God, that obtaineth Victory by her Faith, 1 John 5.4. and the Church Mili∣tant at Emmaus passeth back to be Triumphant in Jerusalem which is above: But what∣ever it signifies, sure I am, these two Disciples got a draught of the Cordial Waters of Life (as they went to this Village of Hot Waters) which made their Hearts burn within them, Luke 24.32.

The 2d Remark is the Persons; Who they were? Some say to this, that these two Disciples were Cleopas and Luke: That Cleopas was one of them is clear, because he is named by Luke, ver. 18. But the other person cannot be Luke, because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses, Luke 1.2. which he could not have done, had he here seen the Lord. As Theophylact thinks it was Luke, but amiss, So Epiphanius affirms it was Nathaniel: But Origen asserts it was Simon Peter, with whom our Late Learned Criticks do con∣cur. Yet the general Sentiment, both of the Antient and Modern Expositors, is, That these Disciples were two of the Seventy, distinct from the Apostles, whom Christ appointed as Assistants to them, Luke 10.1. who likely (as some say) lived at Emmaus, and were now walking home when the Passover-Solemnity was performed; but meet∣ing with this appearance of Chris•• beyond expectation, and to their Amazement, they returned that Night to Jerusalem, and found the Eleven there Assembled together, Luke 24.33. Which some make an Argument to prove, that the other was not Peter, for then it had been Improper to say, that one of the Eleven found the Eleven toge∣ther.

The 3d Remark is; The frame Christ found these two Disciples in, which is laid down in two Circumstances. (1.) In their going from Christ and from the City, where he had appeared already once to Mary Magdalen at the Sepulchre, and again to the other Women with that Mary in the Way to the City. These two Travellers staid not there waiting with the Holy Women, but as void of all Hope, ver. 21. (not∣withstanding the Rumour of Christ's Resurrection they had heard, ver. 22, 23.) they turn their backs of him, yet he will not do so of them, but pursues them and fetches them back to their Fellow-Disciples: May not they and we say with David, the Lord's

Mercy and Goodness follows us (even when and while we run from it) Psal. 23.6. The Sun of Righteousness doth here, as the Sun of the Firmament doth follow the Tra∣veller (that turns his back of it) with his Light, Heat, and Refreshing Beams. 'Tis an high favour that Christ will be found of those that seek him, but ••••is a most stu∣pendious condescension, that He will be found of those that seek him not, Isa. 65.1. as he was of those two, who went from him and thought not at all to find h••••. Christ is better to us than our Thoughts and Fears, but infinitely than our Dese•••••• as here. Alas! how oft do we forsake our own Mercy, by following lying vanities, J••••. 2.8. as Jonah did, &c. The (2d) Circumstance is, Though they were walking from Christ, yet were they Talking of him, as they walked by the way, they talked together of all the things that were done, Luke 24.14. Would to God, that in our walkings abroad either in the Fields, or in Journeyings to Fairs and Markets, &c. we could carry on such talkings together about the things that concern Christ, and not about worldly Mat∣ters, or News (as most men do) concerning State Affairs, &c. would we but turn our talk more into Holy Conference (such as Elijah and Elisha had, when the Hea∣venly Chariot came to sunder them, 2 Kin. 2.11.) Christ would sooner appear to us, &c.

The 4th Remark is; Christ's manifesting himself to those two as they walked and talked, ver. 15, &c. though their walk was the wrong way, to wit, from Jerusalem to Emmaus, yet their talk was the right way, for they talked of Christ, and therefore he whom they talked of came in, and made the third Man. The Man in the Parable walk'd the wrong way too, even from Jerusalem to Jericho, and he falls into the Com∣pany of Theives that wounded him, and left him half dead, Luke 10.30. it may be supposed, as he could not have any Holy Conference for want of Company with him, so walking alone, he had no good Meditation by himself. But here though their walk was wrong, yet their Talk was right, and therefore they fall into the happy company of Christ himself. Oh what a shame it is, that men of all callings and oc∣cupations, can so freely and unweariedly Discourse together of their own concerns, as the Seamen of their Sea-affairs, the Souldiers of their Combats and Victories, Hus∣bandmen of their Husbandry, Merchants of their Merchandizings, &c. yet Christi∣ans (who are of the Highest Calling) cannot so willingly without weariness, confer also of Christ.

The 5th Remark is; the manner how Christ manifested himself to them. The Evangelist Mark saith, it was in another Form, Mar. 16.12. no doubt, but Christ retained his Native Form, Figure and Effigies, only his Countenance might be fairer and more glorious, as it was in his Transfiguration; otherwise what need was there, that the Eyes of those two Men should be held (to wit, by a Divine Power) Luke 24.16. Thus Mark and Luke may be well Reconciled, some say, he only appeared in another Habit, than he had appeared in to Mary, who mistook him for the Gardner; because he appeared to her in such an Habit: And the Truth is, Mary's mistake was not so much (though then she understood it not) for Christ is the best and most Bles∣sed. Gardner in the World, who not only makes all kind of Plants to grow out of the Ground (which is their Sanctuary, rather than their Sepulchre, during the cold Winter) every Spring-time; but also made his own buried Body, to Spring up as an Herb out of the Earth, Isa. 26.19, &c. and more especially, doth this Omnipotent Gardner, cause quickning and saving Grace, to Spring up as green Grass in our Hearts. Thus Christ appeared to these two Men, in the Habit of a Traveller, yet not of the common sort; but more like a grave Doctor, whom though they looked upon him as a Stranger, Luke 24. ver. 18. Yet Honoured him with this precedency, of craving a Blessing for them, when they all sat down to Meat, ver. 30. or our Lord might ap∣pear to them in another manner, than he had used to appear in, while he lived among them in his State of Humiliation, now his Body was glorified by his Resurrection. Thus also our Lord appeared another time in the Habit (as it is supposed) of a Mer∣chant, or of some House-keeper, that wanted to buy of the Fishermen, a parcel of Fish, John 21.2, 3. However, they had Christ in their Company, yet knew him not; for their Eyes were dazled by a Divine Hand, some say, this dazling was from the Devil. Thus Christ is oft with us, and we know it not, when our Lord appeareth not to us in that Form, wherein we do expect him: He sometimes comes to us (as it were) in an Habit to humble us, when we look for his coming to comfort us, the fault lies not in our Lord; but in our own Eyes, that may sometimes be dazled by the Devil, and sometimes may be held and with held (yet for gracious ends) by a Divine Hand; Therefore have we need to pray with David, [Lord open my Eyes, that I may see the

wondrous things of thy Law,] Psal. 119.18. Give Lord, the Spirit of Discerning, where∣by I may Discern my Lords Face and Voice in his various Appearances to me, that I may say, ['Tis the Voice of my Beloved, &c. Cant▪ 2.8, & 5, 2.

The 6th Remark is; the matter of the Discourse betwixt Christ and the two Disci∣ples, which is manifold, as 1. His question he asks them, [what is this talk ye toss,] (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies.) like a Tennis Ball betwixt you two] Luke 24. ver. 17. what conference (saith he) is this you hold with so much Fervency and Ear∣nestness? And why are ye so sad? When 1. should Christ come into our Company, and ask us what kind of Communication do ye carry on among you, as he did here, should we not sometimes (at least) be ashamed, &c. The Lord hearkens and hears, when we speak not right, Jer. 8.6. and he books all our Conferences in his Book of Remembrance, Mal. 3.16. He saith to us, what are ye Discoursing of? If it be of Soul Affairs, I have a Blessing for you; but if it be only of Money-matters (though lawful in its Season) or of Trifles, Jarrs, &c. then have I no Blessing for you: May it not be justly feared, that most of the Conferences, even of Professors themselves, (omitting the Prophane, whose Tongues and Talk are loose, like their Hearts, 1 Sam. 24.13. Matth. 12.33, 34, &c.) is ten times more of the World, than of Religion: Alas, the Bell is known what mettal it is made off, good or bad, by the found of the Clapper: What is in the Well, will be found in the Bucket; and what is in the Ware-house, will be shown in the Shop: So what is in the Heart, will be bubbling forth at the Mouth: 'Tis a shame we Tremble no more as that saying of Christ, [that all our idle and wast words, as well as those that are wicked, must be accounted for, Matth. 12.36, 37. Hence those two wise Sages of the Heathen World, Plato and Xeno∣phon, thought it fit and profitable that Mens Speeches at Meals, and such like meetings should be Registred for Remembrance; now should we do so, how oft should we be put to the Blush, to read over the Records of our former Discourses, especially should Christ be present, as here, &c. and ask us at all times also, what are ye thinking? And what are ye doing, &c. From the Second part of Christ's question, [why are ye so sad?] that the Lord loves not to see his Saints and Servants sad, his Tender Heart and Bowels of Divine Compassion (even in his glorified Body) soon yearned at the sight of their Sadness; and therefore questions them, as Joseph (a Type of Jesus the Antitype) did Pharaoh's Officers his two Fellow-Prisoners, [Wherefore look ye so sad to day?] Gen. 40.7. And as that mighty Monarch (Artaxerxes) did his cup-bearer Nehemiah, [Why is thy Countenance sad, seeing thou art not sick?] Neh. 2.2. Christ seems here to be Afflicted with their Affliction, as Isa. 63.9. and to be the like Af∣fected, as if he had been the like Afflicted. He loves cheerful Livers as well as cheerful Givers, 2 Cor. 9.7. and would not have any of his Servants to make the World believe by their sadness, that they serve an Austere Master. How then ought we to chide our Souls out of Sadness as David did his? Psal. 42.5, 11. & 43.5. three several times, and check all our Despondencies, not only with this consideration of our being Servants to such an honourable Master, who imploys us in such honourable Work, and never fails to Reward us with such honourable Wages, even double Wages, both in this World, and that to come, Mark 10.30. But also with the com∣fort of being Sons and Daughters to the King of Kings, and Lord of Lords. Thus Jonadab said to discontented Amnon [Why art thou, being a King's Son, so lean from Day to Day?] 2 Sam. 13.4. Christians may with better Minds, and to more holy pur∣poses comfort one another after the like manner, for God gives them better names than those of Sons and Daughters, Isa. 56.5. John 1.12.

The 2d Branch of that conference is Cleopas his Answer to Christ's Question, Luke 24. v. 18, to 25. Art thou only a Stranger, &c Whence Note,

1st, This may serve as an Argument to evince and evidence, that the other was not Peter, who was always the first and forwardest to speak in all companies, upon all oc∣casions, &c. so would have given the answer here, and not have yielded Priority of Speech to Cleopas, though he was the Graver Man (as Grotius saith) yet but one of the Seventy Disciples, whereas Peter was one of the Eleven select Apostles, and of the first Rank also.

Note 2d, Cleopas reproves Christ for his Ignorance of such a Publick Tragedy, as had been acted in the sight of the Sun: Here the same person whom Peter acknow∣ledged to know all things, John 21.17. is unjustly charged by Cleopas for knowing no∣thing. Let not us then grudge at groundless Calumnies and false Accusations, since our Lord was so served.

The 3d Note is; Christ himself is accounted a Stranger here, by two of his own Friends, and former Followers. Thus Job's Familiar Friends had forgot him, and his own Servants accounted him a Stranger, Job 19.14, 15, 16, 17. Thus was it foretold of Christ, [I am become a Stranger unto my Brethren, and an Alien unto my Mothers Chil∣dren,] Psal 69.8. that is, to those of the Jewish Synagogue, who were angry with him, Cant. 1.6. and put him to Death. There were many Strangers from all parts, that came now to the Passover, and 'tis the common custom of Strangers to Inquire after News, therefore did those Men marvel the more, at this Stranger's Ignorance of such a Publick and Unparallelled Action, as was the Passion of Christ: However they venture to entertain this Stranger, and so at unawares they entertained not so much an Angel, as the Lord of Angels, we are so commanded to do, Heb. 13.2. and to pray, Lord be not a Stranger to us, Jer. 14.8.

The 3d Branch of this Conference is; Christ's second Question, [What (saith he to them) are the things which you think I am Ignorant of,] Luke 24.19. Our Lord did not ask either the first or second Question, because he was Ignorant in either case, for he, who knew all things, knew well what these two Men were talking of, and knew better what had been done in the City, because, done to himself, so he had not only a notional, but also an experimental knowledge thereof, and might have Answered, [Know them, yes I know them by smarting experience,] He learned his knowledge by his experience, as well as his obedience by his suffering, Heb. 5.8. Christ asked, (1.) What are ye talking of? And (2.) What things? Not for his own Information, no more than the Lord did, when he asked Adam, [What hast thou done?] Gen. 3.9, 11. and Cain, [Where is thy Brother?] Gen. 4.9, 10. for the Omniscient God knew both these well enough. But he asks here for Great and Gracious Ends.

As 1st; That he might not Interrupt their Godly Discourse (as some Intruders sometimes do) but carries it on, as well as keeps it on foot; from whence we may learn. That holy conference ought to be held up without disturbance from any hand. Whoever comes in, while it is in hand, should do as Paul did [gather sticks to keep alive that Fire the Barbarians had kindled,] Acts 28.4. We may not be Quench-coals, to hush or hinder savoury discourse, but rather nourish and cherish it, as our Lord did here.

2dly; Another end of Christ's asking them twice here, was, that he might take the better occasion from their Answers, to instruct them in the Ways of God more per∣fectly, (as Aquila and Priscilla did Apollos, Acts 18.26.) and to strengthen their Faith.

The 4th Branch of this mutual communication was Cleopas's declaring what things had happened, &c. wherein is observable,

1st; That these two Disciples had indeed true Faith, as appeared both by their com∣mending of Christ, calling him a Prophet, yea more than a Prophet, one of tran∣scendent excellency, both for his Miracles and for his Oracles, and highly approved both of God and Good Men. And by their condemning of the Kill-Christs.

Yet 2dly, They had but a weak Faith, which was now shrew'dly shaken, saying, [We trusted he had been our Deliverer, &c.] Luke 24.21. But alas now, we cannot tell now what to think or say concerning him: We thought while he was Alive, and ap∣peared mighty in Deed and Word, that the Church would be delivered by him, but now, that he is Dead and Buried, our Hope and Comfort is Buried with him. Thus they stumbled at the Cross, &c. (as many of weak Faith daily do, being but Swallow-Friends, appearing in Summer only) they also were startled at the time of his lying in the Tomb, [This, say they, is the third day,] a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts, Gen. 22.4. & 42.18. Exod. 19.16. Hos. 6.2. Jon. 2.17, &c. yet nothing of good (that they yet knew of) was come to them out of that great Critical Day, but it might justly be retorted upon them, what once one Spurinna, replied to Caesar [Venit Dies, non Abijt] that Lucky day is indeed come, and as yet it hath not brought thee Victory, but stay a while till that Day be gone, 'tis not still expired, much may happen yet before the Night cometh: Thus were these two Men too quick with Christ, whereas indeed Christ was too quick for them (being now Risen and Present, when they thought him now in his Grave) and whereas also they that believe, ought not to make such hast, Isa. 28.16. not more hast than good speed: Their hast here was such as (because that Third Day had, as they imagined, still disappointed them) made their hope hang the Wing extreamly, and though they had heard rumour of Christ's rising that Morning, by some tattling too credulous Women, yet because they had not themselves seen him with their own Eyes

as yet, therefore they not only stumble at the Cross and startle at the Time, &c. but also they stagger at the Truth, insomuch as they were ready to cast away their confidence: Too many 〈◊〉〈◊〉 Thomas's there be, that will not trust Christ any further, nor any longer than they can see with their Eye sight; and feel with their Pinger ends: What is this but to bind our Faith (which is the Evidence of things not seen, &c. Heb. 11.••.) to the fallacy of our sense and feeling; Whereas it is the nature of Faith to believe God upon his bare word; and that against sense in things invisible, and against Reason in things incredible. Sense corrects ••••••gination or Phansy, Reason corrects Sense, but Faith corrects both Fansy, and Sense, and Reason also

The Fifth Branch of this Mutual Discourse is, Christ's Tenderness towards the ••e••ble Faith of these two Trave 〈◊〉〈◊〉 in corroborating their ••ainting Confidence 〈…〉〈…〉 doth by two Mediums or Means; (1.) By reproving them for their slowness of heart to believe the Scriptures, Luke 24. v. 25. Wherever Christ in his Spir•••• is preseth with us in an Ordinance, He will be convincing us of some in, John 16.8. and make us cry out with me Lepers, 2 Rings 7.9. We do not well to tarry here some 〈◊〉〈◊〉 will be∣fall us &c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin, 'tis a shrewd sign Christ hath nor yet Thrust himself into our company, as He did here into theirs: Particularly, He reproves them ••••••ply for their slowness to believe the Scriptures: Such is the corruption o•• our Natures, that we are more quick to believe any ••abu••ons Romance, or false Report, than the Gospel of Truth: This we learnt from our first Parents at, the Fall, who believed the lying De∣vil before the God of Truth. There is indeed an over hasty believing, which is call'd Levity of heart, Eccl••s 19. and no better than a precipitant presumption, not the Faith of God's Elect, Titus 1.1. which is attended with Repentance and Humiliation. There is a Golden-Mean betwixt being over preposterous and over ••••••dy herein Christ's second Means was; Then (2dly.) By instructing them into a right way of believing; 〈◊〉〈◊〉 the necessity of his own Death, from the Testimony of all the Prophets (which he ex∣pounded to them, opening their understandings in them▪ as well as the Holy Scriptures to them) before he entred into his glory. 'This is the grand Statute of Heaven con∣cerning Christians also, that they must first bear the Cross, and then wear the Crown▪ Acts 14.22. 2 Tim. 3.12. He founded their Faith on the Holy Scriptures, Father than upon his Personal Appearance to their Eyes; or his Conference to their Ears. He might have presently made himself known to them, and plainly told them [I am the very Jesus who was dead, but am alive again] as he told John, Rev. 1.8. but he drew them on by little and little, and led them leizurely through all the Scripture Prophe∣cies concerning himself, till they drew nigh to the Town that they went unto This teacheth us, that our Faith, when founded upon the Holy Scriptures, is more surely founded, than by a Voice to the Ear, or by an Apparition to the Eye; for these may be slandered, or suspected to be Impostures, but this cannot be so; hence 'tis called the more sure Word of Prophecy, 1 Pet. 2.19, 20. The Authority of the Scriptures is greater than of an Angel's Voice, Gal. 1.8. and equal to an Audible and Immediate Voice of God himself, yea of plainer perspicuity and certainty to us; for, beside their being In∣spired, they are also both written and sealed.

The Sixth Branch is, Christ's discovering himself to them: Wherein we have these special Remarks: (1.) When they were got nigh to the Town. Christ makes as if he would be gone, verse 28. not that he had any purpose to depart from them, but to prove them how they prized him, and accounted of his company. Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation. If Solomon might make as tho' he would do an Act that in its own nature was unlawful (to stay an Innocent Child) 1 Kings 3.24. sure I am our Saviour might do this which was but indifferent in it self (whether to go or stay) without being charged with the sin of Dissembling, so we, &c. (2.) When Christ makes to be gone, the two Disciples would not let him go, but one (as it were) gets hold on one Arm, and the other on the other; there they hang till they constrain him to continue with them, verse 29. Yea, all this they did, though they had been sharply Rebuked by him, and as yet knew him to be not other than a meer Stranger, yet are they not still weary of such a sow•••• Fellow Traverser's Company, as we should have been, and glad to shake off such sawcy Stranger. Would to God▪ we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace; he is threatning to be gone, to take away his Gospel, and to remove his Candlestick, &c. Oh that we could cry to Christ! (Now if ever, now or never, before it be too late.)

Vespera jam venit, nobiscum Christe maneto Extingui Lucem nec patiare Tuam,

[The Day is far spent, and the Night is at hand, &c.] The Night of Trouble is already come, and how near the Night of Death is, we know not. Oh leave us not, sweet Saviour, Jer. 14.8, 9. But if we grow cold and careless of the Gospel, as Luke 12. v. 47. or dare to live in known sins, as Ezek. 8.6, &c. Christ will pack up his All and be gone, if we lament not after the Ark, as 1 Sam. 7.2, 6 If we do not repent of our Sins and then do not take faster hold of Christ also, as these two Disciples do here And as Jacob did long before, and would not let him go without a blessing, he had then let his Flocks and his Herds go, his wives and his Children go, when in his wrestling he said [I will not let thee go] Gen. 30.26. Thus likewise when the Lord told Moses, that he would not go himself with Israel, but turn them over to the Conduct of a Created Angel, that himself might no longer be vexed with that stiff necked People, Exod. 32.34. and 33.2.3. Moses will not lose his Lord so easily, but cries out, [Lord, let me die upon the spot here, rather than that thy presence should not go with us, &c.] Verse 12, 15, 16, 17. wherein he challengeth God with his promise (made Exod. 23, 20.) That God the Son (that Angel and Lord of Angels) might go along with them, although the Justice of God the Father could not bear them, nor forbear from destroying them: He cannot be content to live, or stir without some visible signs of God's gracious presence: Oh that we were in such a holy frame of heart in all our Undertakings and Removals! 'Tis now become absolutely necessary for us to do as the People did, who sought Christ out in a Desart place (therein was their Faith) they came up to him (therein was their Hope) and stayed him, that he should not depart from them (therein was their love to him) Luke 4.42. If ever we have tasted how good the Lord is. Psal. 34 8. what a sweetness there is found in his gracious presence, &c. we cannot carelesly let him go as the indifferent World do, that never tasted any good, 1 Pet. 2.2.

The 3d Remark is, [He went in and tarried with them, and made Himself known to them in breaking of bread, &c.] Luke 24.29, 30, 31. If we have but tasted the sweetness of Christ, and of the Breast-milk of the Gospel, and cannot be quiet without it (even the Sincere milk of the Word of God; but cries to Christ with good A∣braham (and like sons & Daughters of old Abraham [My Lord; If now I have found savour in thy sight, pass not away, I pray thee, from thy Servant] Gen. 18.3. do not depart with thy Gospel from us, for by these good things we live, and herein is the life of our Spirits, saith holy Hezekiah. Isa. 38.16. could we but Court Christ aright with both Fer∣vency and Importunity, as did the widow (such an one is the Church, if her Lord and Husband depart from her by a bill of Divorcement,) Luke 18.3, 4, 5, 6, 7. He would be prevail'd with to tarry, as here, and Matth. 15.22. to 29. Christ had no pur∣pose to deny that woman's request, who would not be said nay, either by silence or sad Answers, but at last grants her the Key of his Treasury, and bids her go into it, and please her self with any Mercy that she wanted, &c. So here, he had no purpose to pass away from these Disciples; though he made a shew of it by his posture (not by his speech) yet this was only to try their Affections, and to prove how they prized his presence, which once being demonstrated, he went in, and supped with them, &c yea▪ turn'd their Supper into a Sacrament (as the Romanists would have it, to palliate their Dry Eucharist of Bread without Wine, &c.) but it is most apparent to the contrary; for an Inn was no proper place for it; nor would Christ administer it to such persons, as yet knew not who he was, able or not able to minister it: Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first, 1 Cor. 11.28. nor made any preparation for it, seeing Christ did not give any intimation that he was going about such a Celebration: and for ought we know, other Guests Supped with them in the Inn, which could not be worthy Receivers, N.B. Beside, Christ never gave this Sacrament but once, and that to the Twelve only; now these two (being of the 70 Disciples, so had never seen him Administer that Ordinance) could not possibly know Him by Breaking Sacramental Bread (as Romanists say) which they never saw before: Indeed they had often seen his Customary practice in Blessing the Table, and Breaking the Bread for common natural refreshment; and though this were no more (seeing moreover Christ used not here the words of Institution of the Holy Supper [Take, eat, this is my Body] (which Romanists call the five words of Consecration for Transubstan∣tiating the Bread into his Body.) N.B. Yet was it an extraordinary Priviledge to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we, when He will vouchsafe us his blessed presence at our common Meals, but more happy shall we

if we gravel with Christ•••• Company the who••e Day of our Lives in this lower World, then, at the Night of Death, we shall be sure to sup with him in a De••••r World••s for so hath he promised us. Luke 22.20.

The 4th, Remark is, Christ made himself known to them; 'tis not said [By breaking of Bread] but in breaking, &c. Luke 24. v. 35. Nor is it said, [By a Form of thanksgiving that he constantly used] Nor was it by working any wonder at the Table, as some ••ay▪ He broke the Bread so smooth and even, as if it had been cut with a knife, &c▪ but the particle [in] doth not denote the Cause, But the Time, to wit, while he s••t at Table with them, then was the Time when that, (which held their Eyes from know∣ing him hitherto) was removed, then the Lord opened their Eyes at the beginning of the Supper: Which teacheth us, 1. That we should never dare to eat unblest Bread, &c. 2. And to account it an high Divine favour that we have the free use of our senses: How may our lives beheld (as theirs was) to hinder us from discerning one another. And, 3. That Christ may be present with us at Bed and Board, at Home and Abroad, and yet we may not be able to discern Him, or his presence, &c.

The 5th Remark is, He vanished out of their sight, not as a Spirit usually doth, though it was a Spiritual Body, 1 Cor. 15.44. but He changed his place only, and they mira∣culously lost sight of him, Luke 24.31.

The last Branch of this Holy Conference, &c. was the Consequences and Effect▪ there∣of: No sooner was Christ vanisht out of those Disciple's sight. This Appearance of the Lord was indeed Joyful to them; but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation, this troubled them with a confound∣ing consternation: But as soon as they could recover themselves, They (1.) fall upon a Self tryal, reflecting upon their own Folly, that they knew Him no sooner Luke 24. v. 32. saying each to other, (as it were) He indeed called us Fools, and so we were other∣wise we might have known Him before He sat down with us at the Table even while he talked to us, and taught us in the way, for beside the highest Elegancy of his Discourse, and the many ponderous Arguments He poured forth (so that never man spake like him, as John 7▪ 46.) Did we not feel a Divine Efficacy attending his words, which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death? On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew him∣self. Thus God teacheth both them and us, the worth of Blessings by the want of them. This may teach us also, that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections, so it ought to be with us, while we sit under Sermons: If we remain cold and careless under the Word Preached (which is the Key of opening the Scriptures) 'tis because Christ speaks not in it to inflame our hearts, we meet not with the spirit of burning, Isa. 4.4. to burn off our Rust, and to burn up our combustible corruptions; the Word of God shall be to us like as fire, and as an Hammer to break our Rocky hearts in pieces, Jer. 23.29. This is the peculiar work of Christ alone (and not of any Minister) to inflame the Affections [Cathedram in Coelis habet (saith Angustin) qui corda hominum in terris docet] He hath his Pulpit in Heaven, that thus teacheth the hearts of men on Earth: None can kindle that fire of God (which cannot be quenched, Cant. 8.6.) but God himself; he only can baptize us with the Holy Ghost and with Fire, Luke 3.16. A drowsie, dead, frozen heart, never pro∣fits by the Word; 'tis a mis-spending of precious time, &c.

The 2d Effect was [They rose up the same hour, Luke 24.32, 33. Here was their Self-denial after their self-tryal; in this Transport, knowing that their Lord was Rose up from the Grave, they likewise (like sympathizing Servants) Rose up also from the Table, and as may well be supposed, without eating one bit of Bread, though they were two hungry Travellers: For they coming to know Christ in breaking of Bread. (which was the very time he chose to manifest himself, and till them suspended their sight) as he started out of their company, so immediately they started up from the Supper, and none can prove that any of them did eat of the Bread then Broken, which is a cogent Argument to evidence, that it was not Sacramental Bread; for 'tis blas∣phemy to think that Christ mocked them with a Sacrament, though he might prove these two, whether they (with Job) esteemed his Word and Work above their neces∣sary Food, Job 23.12. and as he himself often had done, &c. As when the Disciples said to him (Master, eat, he answered, I have meat to eat that you know not of, &c. John 4.31, 32, 33, 34. He preferr'd the doing of his Father's Will, before the food that was necessary to keep him alive: So he did when disappointed of his Breakfast at the Barren Fig-tree, Matth. 21.17, 23. Though he came hungry into the City, yet read

we not that he went first into a Victualling-house to satisfie his Appetite; but 'tis ex∣presly said, He directly went into the Temple, where he taught the People most part of that day: The Zeal of God's house had eaten him up so, as he forgot his own eating. So the two Disciples here had now other work to do, than to stay there any longer, and to spend any more time in eating a Supper, though their Bread was both blest and broken by Christ himself. No, they must hasten the same hour to comfort the Distressed and half-dead Disciples, Luke 24.33.

Hence the 3d Consequence is, their Self-resolution, though they now were going (as others think) into Galilee (their own Country) in order to meet Christ there (as both Himself and his Angel had told them, Mark 16.7. and were come the first Day's Jour∣ney towards it as far as Emmaus; and though it was night-time, and themselves both weary and hungry, yet up they must get, and return back to Jerusalem, so foot it by the same footsteps in the Dark, they had newly footed over in the Day-light: Ac∣cording to this Resolve they renounce their present Repast, and their Rest by Night▪ not sparing themselves, to do good unto their Disconsolate Fellow-Disciples. A good man's heart is where his work lies, he cannot think that he lives, only to eat, but he eats only to live and to do his work, as being no Belly-God, &c. These two (as the Lepers, 2 Kings 7.9.) durst not tarry till the Morning-light, lest some mischief should befal them for lingring in a time of good Tidings. They were restless till they told it to their Brethren, whose hearts were almost broken for the loss of their Lord, Mark 16.10. Therefore the good Women were bid to go quickly, Matth. 28.7. to bind up their nigh-broken hearts with these Joyful Tidings. So here, these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies, but be gone quickly, taking each of them a piece of the blest and broken Bread in their hand (as may be supposed) and trudge away in post-haste for their Master his Majesty's service, late though it was, and though they were like to want in their Return that Chariot. They had in their Day's-Journey thither, Comes pro vehiculo est & optimum solatium & foda∣litium: Christ had been their Companion all the day, whose sweet company and confe∣rence (wherewith he entertained them all along the Journey) sweetned every Foot∣step to them, and made their Travel no trouble; and indeed how could they wander out of the right way to Emmaus, while their Guide and Conduct was he [who is the way, truth and life] John 14.6. the way to walk in, the truth to walk by, and the life to walk with. So that they could neither wander nor be weary. But now the dark night was come, and the light of the day was gone, and not only so, but their Lord, who is the light of the World, was gone too, yet must they haste, haste, haste back to the Disconsolate Disciples to comfort them, which they could never have done, with∣out the Light of that Fire which still continued burning in their Hearts. Teaching us hereby, (1.) That all Self-interest, Night-rest, and Private concerns must give place to God's Glory and our Neighbour's good. And (2.) The Blessed Truths revealed un∣to us, we should hasten to reveal them to our Relations: As the Dam or Old Bird, getting a worm, flyeth quickly home with it to feed her young; And as Ruth carried her Gleanings home to her Mother Naomi, so should we do to ours, &c.

CHAP. XXXVIII. Of Christ's Fourth Appearance.

THE Fourth Appearance of Christ, after his Resurrection, was to Simon Peter, which the foregoing discourse doth Introduce the discovery of, Luke 24.34 The Lord is risen indeed, and hath appeared unto Simon. That it was so done, is plain from a double Tes∣timony, not only from this place of the Evangelist Luke, but also from the Testimony of Blessed Paul, 1 Cor. 15.5. He was seen of Cephas, which was the honourable name Christ honoured him with, when he first looked upon him with his Omniscient Eye of Favour; knowing not only his other names (though no body had told him them) but also his inside as well as outside, John 1.42. N.B. His first name was Si∣mon, which signifies an Hearkener, and is the first Step or degree of those that desire to learn the best things. Now he was one of those that waited for the Consolation and Redemption of Israel, by the blessed Messias, as Luke 2.25, 38. & Mark 15.43. So no better news could come to him than this [we have found the Messias,] John 1. verse 41. His second name was Bar-Jonah, which, as it is the contract of Jochanab, it

signifies a Son of Grace, This was his second degree, as he now was become of an Hearkener, a true believer, not doubting but he who call'd him, and knew his names untold by others must be no other than God-man the Messiah: then came this Additi∣onal name Cephas, which signifies a Stone; to denote the third degree of such pro∣ficients in believing as to cleave close to Christ with an unshaken Faith, which this Simon, did by the force of Christ's Prayer for him, Luke 22.31, 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master, yet did not his Faith fail, nor was he called a Stone, as if he were to be the foundation of the Church (as the Romanists report) for (1.) In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture, for beside his Abju∣ring his Lord, &c. blessed Paul withstood him to his face, &c. Gal. 2.11, 12, 13, 14. &c. (2.) Peter himself calls all Christians lively Stones, 1 Pet. 2.5. Soif that Denomination of a Stone made him the Church's foundation, then all Christians are no less by vertue of that same name that he himself honours them with, Adding a more honourable Adiunct or Adiective (to wit, lively) which was not given to him. (3.) The same honourable name of being foundations of the Church is given to all the Apostles as well as to him, yea, and to the Prophets also, Eph. 2.20. Rev. 21.14. Rom. 15.20. 1 Cor. 3.10, 11. (4.) Though Christ tell Peter why he gave him that name Mat∣thew 16.18, 19. yet the words spoken to Cephas there, are explained to be meant unto all the Apostles, John 20.22, 23. Thus it appears that Paul's Cephas was Luk's Simon, call'd Peter a Synonymon with Cephas, both signifying a Rock or Stone; but though this double Testimony doth confirm this Truth, that Christ appeared indeed to Simon Peter, yet the great Question is, what time it was when this was done? The Romanists must by any means have it Christ's first appearance to any man, (next to his appearances to the holy Women) that Peter might be honoured above all men to be the foundation of the Church: but this is like their presumptuous Assertion before mentioned: that is was but good manners for Christ to appear first to his own Holy Mother. And 'tis a wonder they do not likewise assert that his second appearance must be (next to that of the Blessed Virgin) unto Peter for the honour of Peter's patrimony (as they are pleased to style the Romish Church) looking upon it as a Dishonour to them, That their Mary, (whom they blasphemously Deify) and their Peter (to whom they un∣warrantably ascribe a Supremacy over all the other Apostles) should be so slighted, by Christ's Appearing first of all to so great a Sinner as Mary Magdalen was, (though the Scripture of Truth do peremptorily assert it, Mark 16.9.) and to the other Holy Women, (far inferiour to the Virgin Mary) in the next place, as if the Son had for∣got his natural affections to his dear Mother, yea and that two of the 70. Disciples should be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order, N.B. Thus humane folly most daringly takes upon it to correct. Divine Wisdom, and insolently presumes to be God's counsellour, though no man either in the Romish or Christian Church ought to do so, Rom. 11.33. for (as was said before) God loves to go a way of his own and by himself, His thoughts are not as our thoughts, neither are our ways his ways, saith the Lord; But as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts, than your thoughts, Isa. 55.8, 9. The thoughts and ways of God are uncon∣ceivably and incomprehensibly above those of Men: N.B. I know, the Popish Postil∣lers do affirm that those Matrons did merit the first appearance of the raised Messiah, because of their Zealous Devotion, in going on Pilgrimage to visit the Lord's Sepulchre (a piece of devotion still meritoriously practiced in the Church of Rome to this day) but if Christ dealt out his appearances in a method of Merit, Sure I am, his Mother Mary (who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a breeder and bearer of God) the greatest of Saints must needs merit more priviledge than Mary Magdalen, one of the greatest of Sinners, or any other of those Women, who went to visit Christ's Sepulchre and who found only an empty Cask, the Treasure being gone, before they got thither, which had they known, 'tis likely they had not so done. Nor am I ignorant how that Iudicious, Acute, & Accurate Chronologer. Dr. Lightfoot (reckoning but seven appearances of our Savi∣our, suitable in number to his seven last words, and wonders, and signs of his Triumph, as above) putteth that to Mary Magdalen, and that to the other Holy Women into one, to wit, the first, and this to Peter, he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace, I shall ask leave of that very learned man to offer some objections to his opinion (though backed well with the Authority of the Ancients, especially of Origen) modestly proposed, and not peremptorily imposed: It seems doubtful to the for these following reasons, beside what is above said, &c.

1st, Had the one of those Travellers been Peter, I wonder why the Evangelist should expresly name the other to be Cleophas, Luke 24.18. and not name the Companion of him, seeing he upon another occasion mentions Peter by name, ver. 12. immediate∣ly before he speaks of those two Travellers setting forth from the City, v. 13. me∣thinks Peter (had he been one of them) might more probably be named (who was not only one of the Eleven, but also carried one of the greatest figures among them, &c. Greater than Cleophas or Alpheus who was but one of the Seventy.

2dly, 'Tis but a mistake to think that those two Travellers upon their Returning told the Eleven, [that the Lord was risen indeed, and had appeared to Simon] for then the word would have been [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the nominative case, and not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Accusative as indeed it is, which, Origen not observing (as great Grotius noteth) was the ground of his misapprehension, that those words aforementioned were not spoke by the two Travellers to the Apostles, but by the Apostles to them two, &c.

3dly, Among the Ancient Fathers the Authority of Epiphanius may serve as a coun∣terballance to that of Origen, the former thought that Nathaniel was the Companion of Cleophas, and though both those Sentiments of these two Ancient Fathers (dif∣fering each from other) be gratis Dicta, Related without book, yet it seems not at all improbable, that whosoever this Companion of Cleophas was, he must be one inferi∣or to him who was the Father of Three Apostles, Matth. 27.56. Mark 15.40 John 19.25. wherein it appeareth that Cleophas and Alpheus are but one man.

4thly, Beside I do find that men of great note in the Church (even of the first Rank▪ of Christ's worthies) Doe concurr in ranking this apparition to Peter in the fourth place, as Pareus, Perkins, &c. Yea some brings it not in till the fifth place, &c. I rather Judge it was the fourth, for our Lord appeared five times to several persons the very first day of his Resurrection. The 1st, To Mary Magdalen at the Sepulchre The 2d, to the good Women, going from the Sepulchre. The 3d, to the two Dis∣ciples going to Emmaus. The 4th, to Simon Peter. The 5th, to the Apostles, only Thomas was absent, now the last of these five must more probably be after his ap∣pearance to Peter than before it, for these following Reasons, 1st, From Christ's compassion, when he was risen and the command came, [go tell his Disciples] Matth. 28.7. and Peter with the first as Mark 16.7. He is named in particular and none else: Behold the tender compassion of Christ towards all his Disciples who were now weeping and wailing together, but not as Mary Magdalen did, for they wept, Mark 16.10. because they had so cowardly forsaken him, after they had promised to stand by him even unto Death, Matth. 26.35. Christ knew they were upon a seri∣ous self-reflection driven into this doleful Dump for their forsaking him, therefore comes he off in this Candour and Kindness [go tell my Brethren] John 20.17. 'tis a wonder the message was not [go tell my Revolters, my Runaways, &c.] no this Compassionate Saviour forgets and forgives all, because they were now weeping for their committed sin, he sends this Sweet message by Mary, who was weeping also, not for committing the like Sin, but because she had lost her dear Lord, and could not find him with her best seeking: Though the Disciples did not join seeking with their weep∣ing as she did, and as they should have done (according to those rules [or a labora] and [Admotil manu Invocanda est Minerva] pray and ply, &c. yet are they Brethren still with a sweet Saviour, because they repented, Matth. 28.10. Though they had foully fallen, which may Teach us, when we sin out of weakness and not out of wickedness, Psal. 18.21. our sins of infirmity do not discharge us, or divorce us from Christ (who hates putting away, Mal. 2.16.) So they be bewailed, disclaimed and to our utmost resisted for the future, Jer. 3.1. Prov. 28.13. If Christ's bowels yerned thus over all his foully faln Disciples. The 2d, Reason then follows, more especially to poor Peter whose condition was more deplorable than any of the rest excepting that of Judas who had betray'd him: The other had only deserted him, but Peter had most execrably denied him. For which heinous crime the Lord by a look of love (like that of the warm Sun upon a bank of Snow) had thawed and melted his frozen heart into tears and tenderness, Luke 22 61. So that he went out and wept bitterly, v. 62. flevit Mare dum flevit Amarē, He wept a Sea, while he wept out his sorrow, saith Ambrose, expletur lachrymis, egeritur{que} dolor. His weeping was the vent of his almost broken heart. A stroak from guilt broke Judas's heart into despair, but a look of love from the Lord brake Peter's heart into repentance unto life: Our Lord knew well, that Peter (above all the rest) had plung'd himself into a Sea of sin and misery and could no way swim out to shore, or extricate himself out of the pricking Bryars

wherein he was involved: Therefore, because he was most deiected and his case most desperate, our compassionate Samaritan comes first to this wounded man (who had faln among Thieves that had left him half dead, Luke 10.30, 33, 34.) binds up his wounds, &c. Therefore, of all the Apostles Peter shall have Christ's first appearance. He appeared not first to Innocent John, but to penitent Peter, not to his best beloved Disciple, but to this Backsliding Renegado, yet now returning by repentance, but still in a wilderness of profound ploddings and perplexities. then Christ comes and speaks comfort to his heart, as Hosea 2.14. his beloved John had not Deserted him altoge∣ther, nor denyed him at all, therefore he being comparatively whole, had no such need of this blessed Physician as poor penitent Peter had, who was sick, and sick at heart, here∣upon we read not of any one appearance Jesus made to John alone, as to Peter here: Why? He loves to comfort those that are cast down (which none else can do, 2 Cor. 7.6.) when there is the greatest Damp upon their hopes, and the greatest Death upon their helps, when forsaken of all their comforts, &c. Thus Christ's tender compassion did more particularly commiserate the most deplorable condition of poor. Peter, and ap∣peared to him apart (which he did not to any of the other Apostles alone.) And this appearance of Christ to Simon was the more signal upon many respects, for 1st, It was made in special [Petro turpissimē lapso.] to him under the guilt of horrible sin, to shew that Christ is the true All-heal, our Saviour is a Salve that will heal the worst of Sores, and is for Curing the greatest as well as the least of sinners. Christ called (saith Chrysostom) first the Publican, Matthew and after him, this perjur'd person Peter, omnipotenti medico nullus Insanabills occurit morbus. To this almighty All healing Hand no disease, though never do desperate, is found incurable, Exod. 15.26. a King at his Coronation pardons all Crimes great as well as small, So did King Jesus here at his Resurrection, even a Renegado from Christ and his Gospel, is here comforted: The weakest and worst of Believers find acceptance with Christ.

2dly, It was [Petro grauissimē vulnerato] to him whose conscience was wofully wounded, so that a general message (as that, go tell my Disciples) would not be a sufficient Salve to his most grievous Sore: He might object against it and say no: This message belongs not to me, for I have Undiscipled my self by denying my Lord; So am now none of his Disciples. 'Tis now with him, as with some sick persons that cannot feed themselves, but must be fed by another hand with a Feather put par∣ticularly into their Mouths, so Peter must have a message to himself by name, a special and Individual Application, Mark 16.7.

3dly, It is [Petro acerbissimē dolenti] to him Weeping Bitterly, Luke 22.62 He was now a double Mourner, 1. For his Sin, And 2. For his Loss. He had not only lost his Lord, but he had heinously Sin'd against him before he lost him, how to look his Lord (whom he had so notoriously abiured while he was living) in the Face he knew nor, should the Women's report prove true, that he was raised from the dead: So that he was (like the Incestuous Man, 2 Cor. 2.7.) ready to be swallowed up of over much sorrow, had not Christ been seen in the Mount, in the very Nick of time, as he had before saved him with his hand, when he was sinking in the Sea, Mat. 14.30.31.

4thly It was [Petro maxime Scandaloso] to him must Scandalous This rock (as Petra signi∣es) was becaome Rock of offence a reproach to Religion but Christ had smitten this Rock (as he did that Rock in Horeb, Exod. 17.6.) and made the sweet Waters of Gospel Repen∣tance to stream forth, hereupon he was accepted N.B. Teaching us, whom Christ takes fora Son, we must take for a Brother, [go tell my Brethren] Peter was a Brother still, such as return with the Prodigal ought to be received: God and Angels receive them, (the Ears of the penitent is the wine of Angels) much more we ought to receive the penitent, &c. And if both the messenger and the message be well considered, the effect thereof must be for more humbling of Peter (as well as comforting him) that he might be the better prepared for this comfortable appearance. For

1st, The messenger of this [go tell my Brethren, &c.] must be Mary Magdalen, John 20.17. what could the Disciples think of this Singular Dispensation of Christ's sending one, who had been a great sinner as his messenger to them. They could not but thus reason among themselves, Alas, our Lord hath appeared to this Mary, and hath not appeared to us; he hath Judg'd us more unworthy than he doth this Woman of the presence of his glorified Body, because we have so foully forsaken him, when she clave close to him both Living and Dead, &c. If they all argued after this sort, how much more must poor Peter make sorer and more severe reflections upon himself; who had not only forsaken him, but also denied him and that with Oaths, and horrible Execrations? Now when Peter, was duly, truly, and throughly humbled, then comes

Christ to comfort him with his appearance to him. This was Cod's method with Elijah, 1 Kings 19.11, 12. God humbles him with a Whirlwind, with an Earth∣quake, and with terrible Fire, then came the soft and still voice. Thus Christ dealt with Saul, when he changed him into Paul, he humbles him with an Astonishing Light, knocks him down to the ground, and smote him with blindness, and then calls him to be a chosen vessel, &c. Acts 9.3, 4, 8, 9. Thus also Christ deals with many Christi∣ans, &c.

2dly, If the message [go tell my Brethren (and Peter with the first) that I ascend to my Father and your Father, to my God and your God] John 20.17. Mark 16.7. and Matth. 28.10. Oh how amazing must this message be to them all, especially to poor Peter for his deeper guilt! Oh matchless mercy, an unparallel'd mirror of Divine com∣miseration! Deserters are Disciples, yea Brethren still, though they had forsaken Christ, Christ will not forsake them, yea Peter the Denyer is yet courted as a Brother, Christ covers all with an hand of love, and both his and their sins are as readily remit∣ted by him, as if never committed against him. They are his Brethren still, that is, partakers of the same glory and immortality with himself, that they might be assured hereof, He adds [I ascend, &c.] to prepare a place for you, John 14.2, 3. & 16, 17. and we have all one God and Father, my Father is yours, and my God is yours. Oh what a Consternation must this message put them all (especially Peter) into! How much more meltings now came upon him than before, that his Lord should tell him he had an Heaven for him, when he had deserved no less than Hell, and that the Devil should be his Father, and not God, &c.

N.B. It seemed good to the Holy Ghost to leave no Divine Record in the Holy Scriptures, either about the time when, or the place where expresly our Lord appeared to Simon Peter. Some learned Authors do indeed say, that it was un∣doubtedly beside the Sepulchre, when he ran to inspect it with John, so Pareus saith, It was more probably as Simon returned from the Sepulchre, saith Gorran, because 'tis said [that Peter alone wondered in himself at that which was come to pass] Luke. 24 12. And therefore is this appearance mentioned, ver. 34. as having a stronger impression upon the other Apostles from the mouth of Peter, than what had been told them a little before from the mouth of Mary Magdalen, &c. Which they look upon as Idle tales, ver. 11. Peter's Testimony was of greater Authority with them, and thereupon N.B. the Eleven told the two Disciples (returning from Emmans to relate their Ti∣dings, &c. And before they began their Relation) that they all were now put out of all doubt concerning the truth of the Lord's Resurrection, for (say they to the two Travellers) though we durst not believe it from the Relation of weak Women (who are too apt to be over credulous) yet now have we it infallibly confirmed from the mouth of so grave and principal a man as Peter. Then did the two Travellers tell their Tidings, ver. 35. as an Additional Certification of the Truth of Christ's Re∣surrection. That which renders both those opinions above mentioned the more Am∣biguous, is, because John was with Peter at the Tomb, and as they ran together thither and made their strictest observations, &c. So 'tis expresly said, They returned toge∣ther to the place from whence they Ran, John 20.3, 10. Therefore Peter was never alone here either in his Egress or Regress, to have any such appearance of Christ apart from John, concerning whom we read not any thing of the Lord's appearing to him alone. Hereupon other famous Writers do think, this appearance to Peter alone (men∣tioned both in Luke 24.34. & 1 Cor. 15.5.) was in his going into Galilee, which he immediately (say they) undertook, when he heard that message [Behold, he goeth before you and Peter into Galilee, there shall ye see him] Mark 16.7. Now Peter re∣covering his convulsion and fall, and having most fervent affections to be reconciled to his Lord, must needs make the most haste (his old Leggs would permit) to meet him, &c. This Third opinion is likewise but an Unscriptuar) Coniecture, and this is also to be wise above what is written, for we read expresly, that Peter's first hasty race was to the Sepulchre and not into Galilee, and that the Lord appeared to him with the rest in the City, but when he was alone we read not. Nevertheless though nei∣ther the time when, nor the place where Christ appeared to Simon, can be known, yet the reasons, why he did so, may be better resolved.

The 1st, Reason of Christ's appearing to Simon was, that he might thereby be as∣sured his Lord had pardoning mercy for his filthy falling from the Faith in his Three∣fold denying of him, whom he had before professed to be the proper object and Author, yea finisher of Faith as he was the Son of God, Matth. 16.16. Therefore the Lord appeared to him with his converting, and comforting presence that he might not be swal∣lowed up of over much sorrow, nor sink into the Pit of Despair.

2dly, That when poor faln Peter was (through the power of Christ's prayer for him) got out again our of Satan's Steve (wherein he had been so tossed and shaken to and fro, as almost this Wheat was made Chaff) he might learn the better to strengthen his Bre∣thren, Luke 22.31, 32. that is, to be tender towards the penitent, as the Lord had been to him, and to restore them with the Spirit of meekness, Gal. 6.1. using a soft hand for a sore heart to heal it.

3dly. That the Lord might give a specimen hereby to the worst of sinners concern∣ing some hope of mercy for them upon their Repentance, because he despised not Magdalen nor Peter therein. As these Reasons for Christ's appearance to Peter are plain, obvious and perspicuous (though neither the time when▪ nor the place where, no, nor the manner how (as in his other appearances) be not mentioned in Scripture, and hereby are left dark and obscure; so the reasons why our▪ Lord appeared five se∣veral times upon the very day of his Resurrection (this being the Fourth and the In∣troduction of the Fifth the same first day) are as conspicuous to a Right contemplative mind also.

The reason why Christ appeared five times, on that day was not only to prove the reality of his own Resurrection, nor to comfort his disconsolate Friends and Follow∣ers (who were Universally mourning for the loft of him) &c. But especially to de∣dicate and institute the New Christian Sabbath, as he was the Lord both of the old Legal and of this new Evangelical Sabbath, Mark, 1••.8. Therefore did he appear so many times on that day, and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences. All the day long he was in some holy service or other, beginning betimes in the Morning to appear unto, Mary Magda∣len, and to have sacred discourse with her, and then, to the Godly Women as they went from the Sepulchre to the City, with whom also he had Godly Conferences; after that, with the two Disciples Travelling to Emmaus, which could not but take up a great part of that first day, especially If they set out from the City soon in that day, and he fell into a Confabulation with them soon also, this was a Divine Discourse that lasted the Journey of seven miles and a half long, towards the Evening (the Argument they used to constrain his turning in with them so their Lodgings as above) indeed when and where this Godly Conference began the Holy Scripture is silent, as it likewise is, what part of that day, and how much thereof, was spent in his Conferring with, and comforting poor penitent Peter, without all doubt which (notwithstanding the Scripture's silence) must take up some considerable time, because Peter had committed grosser sins, so stood in more need of greater comfort. 'Tis therefore not at all improbable, that compassionate Samaritan spent some considerable time of that day (though what part thereof be not▪ Revealed) to pour in Wine to search, and Oil to supple his woun∣ded conscience, and stay with him some time, not because he was the most worthy person of all the Apostles (as the Romanists say) but because he had been the worst sinner (next to Judas) of them all; and therefore he stood in the most need of longest care for his lasting cure. However this is plainly expressed in the Gospel, that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles, only Thomas was absent, Luke 24.36. and had a long discourse with them, verse 37. to 49. John 20.19. &c. Saying, [Peace be to you, &c.] Now, for what cause was all this done by Christ, in spending this whole day thus Religiously, all the day long appearing to one or other, at one place or another, and entertaing them with sacred discourses and holy Exercises: what better reason can be rendered for it, but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day, distinct from and next following that of the Jewish: It is therefore safer to say, that this new Sabbath was not so much any bare Apostolical In∣stitution, or any mere Tradition of the Church (for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution) but it must be Christ, and Christ alone, (who was Lord of the Sabbath, Matth. 12.8. into whose hands all these things were delivered by the Father. Mat. 11.27. And to whom all power both in Heaven and on Earth was given. Matth. 28.18.) He only had power to alter it. This our Lord did by his own holy example, leaving his own personal practice (so far as it is Imitable) for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties. Accordingly his Apostles are found in their following practice (proportionable to their pattern shewed them) to a due observation of this same day: For 'tis expresly recorded, how they usually Assem∣bled

together for religious exercises upon the first day of the Week, Acts 20.7. and 1 Cor. 16.2. which day is likewise plainly styled the Lord's-day Revel. 1.10. from whence it is manifest, that the dedication of this day had not its Original from the Apostles (as if they had power to appoint it of themselves) but from their Lord, who having breath'd his Spirit upon them, whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern, that the first day should be consecra∣ted for the Christian Sabbath, &c. But of this point see more both before and after, adding only this here, that seeing this Sabbath is from Christ, let us beware, we be not worse than Judas, (condemned of all) who Stole, yea, from Christ, yet on∣ly his Money. Alas 'tis far worse to Steal Time, Service and Duty from him and our own Souls also, &c.

The Fifth Appearance of Christ was to the Ten Disciples, Peter being present, but Thomas absent, Luke 24.36. to 49. John 20.19. to 26. & Mark 16.14. Simon Peter (after his former Foul fall, yet rising again by Repentance, and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection) was well Reward∣ed for this his forwardness, for first an Angel Animates him, and frees him from his Anxiety, Mark 16.7. and then Secondly, he received farther Confirmation and com∣fort from Christ himself appearing to him, Luke 24.34. 1 Cor. 15.5. now his dis∣joined Soul being thus happily put into Joint again, he hereupon joins himself [de novo] with the Chorus or Colledg of Apostles, and there waits with them (that were now newly crept out of their secure lurking holes. Though these fresh Tidings and Reports of their Lord's Resurrection) for farther manifestation, and whom he bad now put into a full perswasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus, that he had appeared unto Simon as above: Then Christ came and made his appearance.

Object. How can this be call'd the Fifth, when John expresly calls the next but one of Christ's Appearances but the Third, John 21.14. and Mark makes this appearance to the Apostles the last of all, Mark 16.14.

Answ. 1st. John's Phrase [the Third time] must be meant in Relation to Days or to the Disciples; If to Days, then it holds true, that the Appearance, John speaks of there, was the the Third day; for on the First day (the day of his Resurrection) he appeared Five several times to several Persons, this Fifth being the last of that day: Then the next first day Seven night he Appeared again, which made the Second day of his Appearance, and then his appearing again at the Sea of Tiberias (which John there speaks of) makes the Third day or time, and so it was likewise, as respecting the Disciples, for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead: His Second time was that day Seven night when Thomas was pre∣sent, and that at Tiberias Sea made the Third time of his Appearing; to his Disciples together, though he had to others, &c.

Answ. 2d, As to Mark's making this Appearance the last, his account of them is short as in many other Historical passages. He therefore Sums up all Christ's Ap∣pearances in this one and makes it the last; because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections (as remora's) are removed out of our way.

The general account of this Fifth Appearance of Christ in short is this, the Disciples were now newly (as it were) conjured out of their lurking holes of con∣cealment by those Rumors and Reports flying abroad of their Lord's Resurrection, and convening to consult about this Matter, Ten of them were gotten together (Thomas only being absent) yet very privately in a Secret place having the Doors fast lockt to them, for fear of the Kil-Christ's; though this closeness might conceal them from the Jews, yet could it not from Jesus, for he by his Divine power conveyed himself suddenly and marvellously in among them (no man unlocking the door for his en∣terance) and stood in the midst of them: This unexpected Apparition did at first affright them, suspecting it to be some Spectrum, &c. But to take off their consternati∣on, he first comforts them, and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration, both in beholding with their Eyes, and in handling with their hands his solid Body retaining still the Skars of his Cruci∣fixion in the several parts of it. After this, he breathed upon them the Holy Spirit, and committs to them their Apostolical Offices. Luke relates this History briefly, Luke 24.36. but John more largely, John 20.19, &c.

But more particularly we have herein a plain prospect of these several famous re∣marks. The First is the time when; which was in the Evening of the very same day

that he Rose upon. John saith [the same day at Evening, being the first day of the week, &c. John 20.19. And Luke saith, as the Ten Disciples were talking together with the Two Travellers at Emmaus, Luke 24.33, 34, 35, 36. But Mark adds; [As they sat at Meat] He Appeared to them, Mark 16.14. Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath, that we might learn of him to do as he did, in spending the whole day morning, mid∣dle and the Evening (at which time this last of the Five Appearances or this one and the same day of his Resurrection was) even the whole day in Divine Devotion and Duties. And thus Those scattered Sheep did on that day Assemble together, those faln Disciples rose up from their foul falls (on that day which their Lord rose upon) and did Undoubtedly spend at least the Evening of it in Divine Discourses, &c. Then comes our Lord into the midst of them, and so will he do to us, if we do so, &c. as they did, &c.

The time of this Appearance must not only be night time but late at night also, for the two Disciples had sat down, to Supper that Evening, and had (after that) to Travel Seven Miles and an Half from Emmaus to Jerusalem, where they found the Eleven together, and (as Mark saith) sitting at Supper; 'tis not improbable, they had spent some considerable time, in praying, weeping and comforting one another before they took any refreshment: And some say, Thomas was with them at the first, but went out before Christ came, because he would not believe the Relations either of the Holy Women, or of his fellow Apostles, or of the two Disciples that were now returned thither from Emmaus: However this Teacheth us (1.) That the Saints when they meet together, ought to hold Holy Conference one with another concerning Christ and matters tending to Edification, &c. As those Apostles of the Lord did here. (2.) When the Saints cannot hold their sacred Assemblies, and Godly Conferences by day, they may lawfully do it by night, notwithstanding all the base slanders that a wicked World casts upon them for so doing: Thus those Holy men did here with the doors shut, and thus they did after, Acts 12.13. with ver. 6.18, &c. And (3.) That the Zeal of God's glory and our Soul's good should sometimes so eat us up, as to make us forget to eat bread, Thus was it with our Lord often, Jo. 2.17. & 4.31, 32, 33, 34. & Matth. 21.18, &c. And thus it was with the Apostles here, who had a long fast for a Supper, even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem, &c.

The Second Remark is the place where, which in general was Jerusalem, whence we may note that our Lord is oft better than his word of promise, but never worse. The promise was only that the Lord would go before them into Galilee, Matth. 28.7. And there to make his Appearance to them: yet better things were performed than were promised, for no fewer than Five times had Christ now appeared to one or o∣ther of their Company either about, nigh, or in Jerusalem, before that Solemn Ap∣pearance in Galilee afterward, If inquiry be made [why should Christ appear in Ga∣lilee (according to that promise) rather than in Judea?] 'Tis answered, for these Rea∣sons, (1st,) as Galilee Hebr. signifies Transmigration, so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned, Acts 13.46. (2dly,) because he had more Disciples in Galilee than in Judea, to whom he would have his Resurrection testified by Eye witnesses, Acts 10.41. For there (as some say) he shewed himself to five hundred at once, 1 Cor. 15.6. Christ was willing to satis∣fy many together, and withal to confirm all, (3dly,) Because in Galilee all his Disciples might meet more safely and freely, than in Judea where they feared the Pharisees, &c. N.B. That place, which bids Christ and his Gospel most welcome, must be appointed the place of his meeting them.

But in particular, the place was, where there was a private House in Jerusalem, and situated in some Retired part of it, least obvious and exposed to publick View or Re∣sort; there were this Apostolical Society Assembled Secretly, having the doors shut upon them for fear of the Jews, John, 20.19. Their fear that the malice of the Kill Christ's would (were they discovered in their meetings) break in upon them, lay Sedition to their charge and much easilyer execute them, than they had done their Master. Therefore is the reason rendred both why they meet in the night time, and why in a secret place and keeping the doors shut, Teaching us,

(1st,) Not only that the Night time may be canonical hours for Divine Worship (in case of persecution) as well as the day (as before) for it was the practice of the primitive (as well as of those primo-primitive) Christians from fear in the Ten persecutions as Tertullian tells us, and Pliny the Second (in Traian's time) speaks

of [cantus Antelucanos, &c.] their singing Psalms together before the day did Dawn, which was the greatest crime that Sage Heathen could find in them. But also that God may be acceptably worshiped in private places, when and where publick places are denyed, &c. For the Apostle's Rule is, that men must pray every where, 1 Tim. 2.8. He confines not God's worship to Temples: God is as little a respecter of places, as of persons, hereby they had the Appearance of Christ among them according to his pro∣mise [wherever two or three be gathered together in my name, there will I be in the midst of them.] Mat. 18.20. whether the place be Publick or Pri∣vate.

This (2dly,) Teacheth us, that it is our duty to avoid all needless dangers. The Apostles here well knew that those Jews who had Killed their Lord, would make no scruple to Kill his Disciples, therefore are they careful for their own security, and not wittingly and willingly rush headlong into eminent and evident Hazards. There is a Will-suffering as well as a Will-worshiping: Though the Cross be needful, and must be born when it lies betwixt us and our duty, and God lays it on. There is then no going aside from it, or leaping over it, yet must we have a care that we rush not, or rashly run into needless Crosses, and bring them without a call upon our own heads, This is a tempting of God. The care of the means belong to us, but the care of the end belongs to God. We loose the comfort of bearing the Cross, which we wilfully wrest and wrestle our selves under. This is to be righteous and wise overmuch, and why shouldst thou destroy thy self, Ecclus. 7.16.

(3dly,) It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him. Thus it was with those Apostles while their Faith was weak, they were for Absconding and creeping into corners, &c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them, then (by the strength of their great Grace) daily in the Temple, as well as from house to house. They ceased not to Teach and Preach, Jesus Christ, Acts 5.42. Even severe Stripes could not scare them from their duty now, whom threatning words (which brake no bones) affrighted before: Every man therefore must measure his own actings according to his strength or weakness. The more or less strength a man hath, accordingly is his courage more or less; and none ought presumptuously to put forth themselves beyond the strength of their Grace received, as is the man, so is his strength, Judges 8.21. and as is his strength, so ought to be his undertakings and actings. If we faint in our Spirits when in trouble, then is our strength but small, Pro. 24.10. That privacy in the Apostles here was no worse, in their state of weakness, but prudent piety; but such a practice, when grown up to a state of strength would have been no better than Pusillanimity: where strength of Grace is, there 'tis better to stand the ground, and rather die than fly. But in case of weakness 'tis safer to fly (as that young man did, Mark 14.51, 52.) than to dis∣honour God as poor Peter did, in staying, and then in denying his Lord.

The 3d, Remark is the manner how our Lord appeared to the Eleven. This he did without giving any Indicant signs either of his approach (by the Sound of his Foot-steps) or of his enterance, for the Doors were shut and no Key was heard to be turn'd, nor any bolt drawn back to open them, yet comes he in invisibly to them and stands in the midst of them, though the way, whereby he came, was sensibly appa∣rent to none. There be divers opinions how this could be.

(1.) Some say that Christ might slip in unseen, when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them; but this cannot correspond with the Scope of the Evangelist, who describes here his miraculous entrance, whereas this is only a cunning conveyance.

(2.) Others are of opinion, that the Phrase [the door being shut] John 20 19. Im∣ports only the Evening-tide, because that is the common time every where of shutting doors, &c. But this is to put a Tautology upon the Gospel, seeing the Evening tide is expressed before this clause.

The (3d,) Opinion (which is mostly received) saith, that he entered miraculously, yet the Sentiments of the learned about the modification of this miracle are various also, for 1. Some say that the doors (a creature) gave way to Christ the Creator as above. But here Men come with natural Reason wherewith they raise a deal of Dust and Doubts, Objecting, How could this be a true body that came in, while the doors were shut: one solid body cannot pass through another body that remains solid; this would be a penetration of Diameters or dimensions which rule of Philosophy (rendring it impossible) is repugnant to the reality and solidity of Christ's body, if it so passed.

Answ. The 1st, I know, the Romanists do affirm, that Christ passed through the dours here, for the better proving their Doctrine of Transubstantation, saying as He passed through the doors, so he can make his Body to pass into the Bread; but sup∣pose Christ made his Body pass through the door, yet retained he the same figure, proportion, and dimension, that He had before, which the Papists (as is above said) cannot show us in their Waters or ••read, Therefore there is a vast difference herein.

Answ. The 2d. They of the Reformed Religion do more rationally say, (which brings is the 2d, Sentiment about i•• modification) that Christ by his Almighty power did so alter the very substance of the doors: So that his spiritual body (so cal∣led, 1 Cor. 15.44.) might pass ••orow. He who so Thickened the Waters as to make them able to be••r his Body and to walk upon them in his state of humiliation, could much more thin the Sol•••••••• of those Doors so as to make them penetrable to himself in his state of exaltation, 'twas more easy for him to make the Wood so thin as to pass through it in his ••econd state, that to make the Water so thick as to walk upon it in his first state. But the 3d, Sent••ment is, that it was not passing through the Wood, as the Fire passeth with the heat through the Iron, and the Sun with the beams through the Glass Windows, &c. Both Bodies remaining intire and found, but that the doors did really open and shut again (unperceived by the Apostles) through a Divine miraculo•••• power, se••ing to more is intimated in Scripture against this opinion than against the other and this is the more probable, because we have the like instance in an inferior's ca••••, to wit, that of Peter and the Apostles, the Prison Doors were opened, the Prisoners were brought forth and the Gates were safely shut again, though the ke••p••rs were present and stood before the Doors; yet did not perceive either the opening and shut••ing of the Gates, or the escape of their Prisoners, Acts 5.28, to 24. So Peter's ease alone, Acts 12.4, 6, to 12.

Answ. The 3d, If we kn••w the manner how Christ came into the Room by natural reason, then would it be no miracle, which all acknowledg it to be; yea a double miracle, both that he came in when the Doors were shut, and that he came in so suddenly so unexpectedly and so insensibly to all: So that where reason ends and can render no rational account, there's the Room for saith to begin.

N.B. The Antients say of this double miracle, that it was like that of Christs walking upon the Sea and coming to the Disciples whom they supposed to be a Spi∣rit, Matth. 14.25, 26. And Cyril in particular saith [no man need to doubt in what manner our Lord's Body passed in when the Doors were shut; when he understand•• that this is written, not of a meer mortal Man, such as we only are, but of th•• Omnipotent Son of God] yea Augustine adds [Where the deity is, no bodily thing can hinder entrance, see more of this point before in Christ's rising out of his Grave where a great stone my upon him. As his entrance and invisible approach were both wonderful, so were both his posture and situation, which put the Disciples into a dreadful affright, supposing he had been a Spirit, Luke 24.37. (which with ver. 36.) brings us unto,

The 4th, Remark, to wit, his Actions and speeches to them herein Note, 1. That his posture was a Standing and not a Sitting Posture that he might the better demon∣strate how he was both alive and in health, having no need of a Seat to rest on. 2. He situates himself in the midst of that Assembly, not only as a pastour in the midst of his people, but also to convince them that he was no Spectrum or Spirit (which are wont to creep into corners) as they imagined him to be, and that not one of the good, but of the evil Spirits, no better than a Devil. 3. He Salutes them with [Peace be unto you] more like God than a Devill whose Visage is Dreadful, and his Message War and Confusion, but not Peace, N.B. Who can but wonder that Christ should bring Peace from the Grave and proclaim it also to a company of forlorn Renegadoes that had most Sordidely deserted him and his service. Yet even these very Persons must have peace propounded to them, who were worthy of War only and Destruction, and this he proclaimed twice for their greater comfort, John 20.19, 21, Oh happy they (though Backsliders) to whom Christ speaks peace▪ They shall have [Pacem Omnimodam] all kind of Peace, with their Creator, with all Creatures and with their own Consciences. 4. To confute their fancies and fears, he shewed them his hands, feet and Side, marked with marks of his wounds on the Cross, &c. That he was no Spirit, Luke 24.39. &c.

N. B. Here a doubt ariseth, how his glorified Body could retain any wounds after his Resurrection. For Paul saith, that our Bodies shall be raised in glory, with∣out

any blemish or deformity at all, Answ. Christ had not yet put on his full glory. Those Skars he purposely retained to convince his Disciples that he was the w••ry Body which was Crucified, and these were Trophee-marks of his Victors and Triumph.

N.B. Indeed there is a differing method in the two Evangelist's Luke's and John's Relation of this Fifth Appearance for Luke proposes the Question, whether, Christ were Truly risen from the Dead, shewing how the Disciples doubted of it from two contrary passions. Fear and Joy Luke Ch. 24.3••. and 41. Says they were afraid it was too good, too Joyful news to be true. Then he shews how Christ did demonstrate the Truth thereof both by Signs and by Testimonies. His signs were two fold, By Words, in reproving their Idle Fears, verse 38. In declaring that it was he he himself, ver. 39 And then in confirming it by a proof of their senses in beholding and handling him, v. 39.40, 2. By deeds, in his eating with them, v. 4••, 43 Which a Phantasm or Spectrum▪ doth not, for eating is a real demonstration of a corporal Life▪ Then Christ farther demonstrates the Truth of his Resurrection by the Testimonies of the Prophets, which be first alledged, ver. 44. And then explaineth, ver. 45, 46. After this he Instituteth a Gospel ministry, ver. 47, 48. Promiseth the Holy Spirit to attend it, and commands Obedience, ver. 49.

N.B. But John's method differs from Luke's thus, He relates the time, place and manner of this Fifth Appearance to the Ten, Thomas being absent John ••0.19, then gives he us Christ's sayings, to wit, that customary form of Salvtation [Peace be unto you] which he Repeateth twice, ver. 19, 21. Then his Doings, to wit, 1. An O•••••••• Demonstration of his Resurrection, ver. 20. And 2. An Institution of the Ecclesiasri∣cal ministry Declaring both in what manner and with what ceremon••es it was done. ver. 21: and also why and to what end, ver. 22.23. Then doth he shew the events and effects of this Apparition in those Disciples that were present, to wit, great Joy, when they were now assured that it was verily their Lord and no other Body, ver. 20. But in Thomas only it had a contrary effect, to wit, Incredulity, the cause whereof▪ was his absence from that Assembly when Christ appeared, ver. 24. and the greatness whereof is also expressed, that he would not be content with a bare beholding him, but he impiously and obstinately requireth that he must handle him too, &c. ver. 25. Having drawn this Scheme out of both these▪ Evangelists. I come now up to the.

N.B. 5th, Note that, to convince them he was no Spirit, he did Eat with them, this is mentioned by Luke to be done by him at this time, which John passeth by here, yet mentioned Christ's Dining with his Disciples afterwards, Jo. 21.12, 13 This 〈◊〉〈◊〉 Lord did, not for any necessity of nourishment (no more than did the Angels, Gen. 18 8, and 19.3. but [ut se Vivum & hominem verum esse ostenderet] that he might declare here∣by to them, that he was a true Real and living man: This cogent argument Peter pres∣seth as most pungent and convincing that Christ was risen indeed, saying, [We did Eat and Drink with him after his Resurrection] Acts 10.41. Though we do not Read of his Drinking at all after he was risen, yet do we Read of his Eating, Luke 24.43. and and of his Dining, John 21.12. Which assuredly was not done without Drinking also, because Meat every where comprehends Drink under it, as, Matthew 15.2. Luke 7. v. 36, &c. Therefore there was no need to express it. His eating of that Poor provision (the Disciples had and handed out to him) did cure them of their Unbelief more than their handling his Hands and Feet which they saw and felt pierced through with Nails, &c. Luke 24.39, 40, 41, 42. Though certainly there might be made a greater doubt how a glorified Body could retain wounds, &c. To which I shall more amply speak in the next Appearance when Thomas was present, as likewise to the Testimonies alledged and explained and to the institution of a Gospel-Ministry, &c. Together with the Events. All which I adiourn from this to a more proper place, having inlarged much upon this Head already, adding here only N.B. That Christ's Eating here was not done by deluding the Disciples senses as is done by Witchcraft and Diabolical Arts, which, was far from him who was Truth it self, and most contrary to his Holy and Glorious design; But we must believe, that our Lord here did really take, Chew and Swallow the Food, yet in such a man∣ner, that his Body (now glorified) Received thereby no natural nourishment, &c. As in the State and condition of an Animal Life, Thus Food could not incorporate with his Body to increase the substance of his flesh (for now he had put on the Qualities of a Spiritual and Eternal Life so had no need of any Support from without, &c.) But most probable this Food was Reduced into nothing by a mira∣cle,

seeing the Act and End of the whole was only▪ to confirm the Disciples by co∣vers sensible demonstration•• 〈◊〉〈◊〉 the behalf of his Resurrection.

N.B. Oh that we could sab••wid•• ••••••er that Christ hath Appeared to us (〈◊〉〈◊〉 for••on∣dained of God) though not to all other people, and that we have Eat and Drunk with him, &c. Act; 10.41. This may ••••••••id, the Saints 〈◊〉〈◊〉 two ways both at the Lord's Table, and at their own daily and common: Table. If this King of Saints sit at either of these Tables (2d Ca•••• 2.10) and we s•••• the Lord always before us at our right hand (as David did Psa•••• 6.8.) then do we ••••ed with him and he is with us both in our ordinary and in extr••ordinar and Sacrmen••••h 〈◊〉〈◊〉 T•••••• do we not only Hat and Drink a natural, but (as 'twas said of a Grave Divine) even Eternal Life too 〈◊〉〈◊〉

CHAP. XXXIX. Of Christ's Sixth Appearance

THE Sixth Appearance of Christ This is 〈◊〉〈◊〉 by 〈◊〉〈◊〉 only (John 〈…〉〈…〉) at large. Wherein we have the 〈…〉〈…〉. The 〈◊〉〈◊〉 to 〈◊〉〈◊〉 was made, not only the Ten as the former was wh•••• Thomas was obsen••••y 〈◊〉〈◊〉▪ But ••o all the Bl••ven (as the Chorus or Colledge of Apost•••••• was called 〈◊〉〈◊〉 Maithi•••• was Chosen in Judas Room, Acts 1.26. when 〈◊〉〈◊〉 was presen•• now with 〈◊〉〈◊〉 Ten. some do suppose the chuse of Thomas's Abse•••••• upon 〈◊〉〈◊〉 very Day of 〈◊〉〈◊〉 Re∣surrection was either, 1, Because he probably 〈…〉〈…〉 business that 〈◊〉〈◊〉 necessitate his Absence at that time upon some worth••y Ca••••••. O•• 〈◊〉〈◊〉 As some say, Because perhaps he say still lurking and keep close in his ••iding hol•• into which he had re••••ed for se•••• of the Jew••▪ ••hen all the Disciples (like ••••••lock of Sheep scattered with a Dog) forsook Christ and ••ed into p•••••••• pla••ed for••••••••con∣ding, Mark 14.50. And when all the other T•••• crept out at the News of their Lord's Resurrection (by the Holy Women's report) and Adventured to meet to∣gether, yet Thomas (who had the deepe••t 〈…〉〈…〉 of Incredulity) lay longest ob∣scure, and came slowest to the Convention. O•• 3. Because ••••ough he might come to the convention and be present at the beginning of thei•• 〈…〉〈…〉 conference 〈◊〉〈◊〉 'tis said Luke 14.33. that the two Disciples 〈◊〉〈◊〉 from D••••••ans found all the Eleven together) and might ••ear the good Women's Relation of the Lord's being risen, &c. Yet did he then withdraw himself from his fellows, as being more ob∣stinate than the Rest and more wilful in his Unbelief; for though his fellows at the first did look upon those Tidings to be only Women's talk and Idle tales, Luke 24.11. yet were they all sooner convinced than he would be, of the Truth, N.B. God per, mitting this, that we through his doubting might ••e better confirmed, &c. Or 4. Because he was now (upon the Death of his Master) pro••leing perad venture some way of future livelihood for himself, or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants. But whatever was the cause, sure I am the effect was grievous, He was wofully hardned. The 2d Re∣mark is the place whe••••ou•• Lord made his Appearance 'Twas still in Jerusalem, even this Sixth Appearance in that City, and not once one yet in Ga••••lle••, though that was the only place which Christ had promised to go before them unto (as a Shepherd before his scattered Sheep to gather them together again) this he promised before his Death that he would do so when he was risen again, Matthew 26.32. And this was all the Angel promised, that the Disciples should see him in Gallee, Mare thew 28.7. Mark 16.7. Yet much more is here performed 〈◊〉〈◊〉 was promised, for our Lord was seen Six several times in Judea before he was seen in Galilee, ••est they should flee away thither (for fear) from Jerus••lem before the time, therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him, for they all had Unanimou••∣ly promised to cleave close to their Lord even ••••to Death, Matth. 26.35. This they promised out of Pride and Presumption, which always miscarryetis, N.B. Whereas an humble holy Jealousy of the treachery of our own hearts, and self-suspicion will hold better out, and sooner find Divine say our in Confirming and Corroborat∣ing Grace; Therefore our Lord strive•• not with them there for the last word, but lets them Joy in, and injoy their own over weaning conceptions of their own

worth, till time should confute their Carnal confidence; as indeed it did, ver. 5••. Then all the Disciples forsook him and ••••ed, even then when there was no such da••ger to inforce them to fly, for when himself was apprehended, by his own consent, (at be∣fore) he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him, he will be better than his word of promise, and appears twice to them in the City, whereas he only promised to be seen of them in Gal••lee. to shew N.B. that infirmities bewailed do (not break the) Squ•••••• of the Cove••ant of Grace: pe••cata nobis no•• nocent, Si ••••n place••t, saith Ambrose, our Sins thurt us not if they please 〈◊〉〈◊〉 not: The Church stands as right with Christ when penitent, as while Innocent, Cant. 7.1, 2, &c. With Chapter. 4.1, 2, &c. Her Hair, Teeth, Temples, all as Fair, and well Featured as ever after her recovery from her former salls, Cant. 3.1, 2, 3. &c. & 5.2, &c.

The 3d, Remark is, the time when his Sixth Appearance was, 'tis expresly said, to be Eight Days after, John 20 26, that is a full Week after, including the two ex∣treme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones. So here, the first day of Christ's Resurrection is reckon'd in as one of the Eight, and that Day Week the other to make up the number of Eight. Hence it appears that the Disciples, knowing their Lord's Pleasure, and having once had the Priviledge and experience of his Presence the first day of his Resurrection, did ever after by Divine Inspiration dedicate ••he same day for their Solemn and Sacred Assemblies, Acts 20.••, 1 Cor. 16.2. from thence this first Day of the Week was call'd the Lord's Day, Rev. 1.••0. For Christ did not appear daily or continually during the Forty Days to his Disciples, but only by Intervalls. Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these (1.) To Inflame the Disciples desires of seeing him again the more, whose first Appearance had filled their hearts so full of Joy, John 20.20. & Luke 24.41. This short Taste made them long for more such sweet Injoyments. (2.) That Thomas might within that time meet with some of the Ten Disciples to give him information, &c. (3.) Because the Solemn Assembly of them altogether was no sooner, for Christ would not appear to Thomas alone, but before all his Fellows, partly that the man might the more be confirmed by the Testimony of all the other (who had seen the Lord) and partly that Thomas might be rebuked openly before them all, according to 1 Tim. 5.20. Yet such was Christ's condescension in compassionating obstinate Thomas, that he will for his recovery Act the same things over again, that he ••••d done the First Day, a Week before [coming in when the Doors were shut, and standing in the midst of them again] John 20. verse 19.26. Christ's Kindness was so strong as he will not lose Weak Thomas (ac∣cording to Romans 15.1.3.) notwithstanding all his Wilfulness and Obstinacy added to his Incredulity: From these praemises do arise practical and profitable corollaries.

N.B. As (1st,) Such as are wounded in their Faith, by the Tempting Adversary, ought to take right means and methods in order to the curing of their wounds, we should do as Jehoram did, when wounded by an Assyrian Arrow, he returned to Je••re••l to be healed of his wounds, 2 Kings 9.15. So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means, that so we may recover again. Thus did those Disciples, who after the failure of their Faith and flying from their Master in his misery, &c. They leave now their lurking holes, meet together in Jerusalem, and warm those small sparks of Grace and little Faith (still left alive) one in another, and there they met with the True All-Heal, the Saviour of their Souls, who appeared to them and strengthened in them what Remained and was ready to die, Rev. 3.2. They assembled with some hope to see him again. Therefore we may not forsake the Assembling of our selves, Heb. 10.25. lest we miss of Christ's Appearance as Thomas did, &c.

N. B. (2dly,) We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptati∣on, Gal. 6.1. Thus it was in this Thomas's case, who was call'd Didymus because of his doubling and doubting, and was obstinate therein, yet was not be cast out of their Company by excommunication for this Crime, but he was gently born with by them, till Christ came to cure him.

N.B. (3.). Oh what a loss it is, to lose the blessing of Christ's Appearance, but once, at one time and at one only meeting: as was Thomas's case here, to be wilfully absent but once from Divine Worship (In Publick and Solemn Assemblies

of Saints, where Christ maketh his Sanctifying and satisfying Appearances) without great danger and damage. Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy thereby: Though he had a private occasional meeting with some of his fellow Apostles (who told him they had seen the Lord) betwixt those two appointed First Day Assemblies, yet met he not with Christ; his Fellow-Disciples were as deep in infidelity at the first, as this Didymus was, Luke 24.11, &c. But they, meeting together and meeting Christ at their meeting, were cured of it, and 'tis likely if Thomas had been there when Christ came, he also had been cured with them. Thomas was but absent once, and was hardned: N.B. Little do we know what drops of the Divine Unction (which distillon others present) we miss at a meeting by our being absent.

Note, (4thly,) This Teacheth us by Thomas's Example also. How good a Work it is to stand in Christ's Way, and to be found with the Flock of Sheep at his Fod∣dering Place. Thomas had been but once absent when the Shepherd came to Fodder his Sheep, therefore went he with an empty Soul for Seven Days, but now he would miss no more, but amends that faulty matter with his personal attendance at the next Apost∣olical meeting, and then he Recovered his Foul Fall, and found firm establishment; how careful then and conscientious should we all be to pray with the Spouse in the Song [Lord tell me where thy Feeding and Foddering place, &c. is,] Cant. 1.7. and when he hath told us as he did her, verse 8. we should duely and daily attend therein. Oh how woful is then the condition of those Spiritual Vagabonds, who (Cain like) do excommunicate themselves from God's presence, as to the Use of the Means of Grace, &c. We may write [Lord have mercy upon such] as de∣sperate and utterly deplorable.

Note, (5thly,) Hence we may Learn the Candour and Kindness of Christ to his scattered sheep, &c. He is the good Shepherd that calleth his Sheep by Name, John 10.3. The whole Flock passeth under the hand of him, that telleth them by one and one, Jer. 33.13. So that if but one Lamb be absent he knows it, cannot want it, but seeks it out, so dearly doth he love the sight and society of all his poor Lambs: Thus it was in this case. He had now but one of his Eleven Lambs lost in infidelity. He had healed the other Ten upon the first day, now comes he upon this Second, first-day, and through care (as it were) could not be at Rest till he had cured this odd one also. Divine care is extended [in Ʋniversos quasi Singulos & in Singulos quasi Solos] not only in the general to all the Catholick Church, but also in particular to every Individual person of his Children, N.B. This is a sweet comfort to Christians that Christ takes such care of every one, as if he had none else to take care of in the whole World. Yea if he have any one Weak and Wandring Lamb (as no doubt but he hath ever many) he will leave the Ninty and Nine in some safe and secure place, and will go and seek that lost Lamb be it Man, Woman or Child, Mat. 18. verse 12, 13. & Luke 15.4, 5, &c. And never leave seeking till he find it, as most surely he will find, for none can take them out of his hands, John 10.28, 29 nor can he discharge his Office of mediator, should he suffer any one of his Redeemed to wander and perish, as they would do undoubtedly, should they be left to them∣selves and to their own sheepish simplicity, Isa. 53.6. Psal. 119.176. But God hath charged Christ to see to the safe keeping of every true Sheep, John 6.39, 40. and he performs his Father's precept. Discharges this Trust to the full, John 17.12. Thus the Lord would not let the Ark remove, but both it and Six hundred thousand People must wait there, until that one only Woman Miriam (who had gone astray and was shut out of the Camp for sin) was recovered and returned into the Camp again, Numb. 12.15. Thus also Christ had now but one Disciple deep sunk in infidelity and notwithstanding all his perversness he takes care to Cure him.

Note, (6thly,) This great Truth is also taught here, that wheresoever this com∣passionate Shepherd hath a mind to let out his tender mercy to any one of his Poor wandering sheep (so he calls his Disciples, as himself the Shepherd, in Matth. 26.31.) no obstruction, either from themselves within, or from any obstacle without, can ob∣viate or oppose the overtures and out goings of his love to them: as here is apparent in Thomas's case, (1.) No hindrance within, this unbeliever could not obstruct Christ's love from him. Thomas had been bold and blunt enough in saying when Christ went in the Peril of his own Life to raise Lazarus from Death to Life, [Let us go and Die with him] John 11.16. He then said, to his Fellow-Disciples that he would die with his Master, and so would Peter, yet none so shamefully forsook him, when it came to the proof, as these two did, Thomas was not only to seek when he should have seen

his Master Risen from the Dead (having not yet recovered his fright at Christ's Appre∣hension) but also when he heard from the Ten Disciples, that they had seen the Lord, yet will it not sink either into his head or heart to believe it; yea, this wilful man over∣boldly and bluntly saith [I will not believe it] John 20.25. although he had been an Hearer of Christ a long time, and had heard him assure his Disciples oft times of his Resurrection the Third Day; yea, he had seen his many Miracles, and his Raising La∣zarus and others from the Dead, yet will not he believe that his Lord (who Raised others) could possibly Raise himself. Thus this wilful Thomas added Obstinacy to his Incredulity; notwithstanding all this▪ Christ will not lose him (much less did he reject him for his perverseness) but most graciously appeareth to Recover him, breaking thro' all the Bars and Bolts of this Unbeliever's unworthiness, &c. (2.) Nor could any Hindrance without obstruct Christ's Love from him: For there were Shut-Doors (fast latched, locked, barr'd and bolted) betwixt Christ and Thomas; the good Master was without, when the bad Servant was got within doors, yet shall they not be parted so. Though the Jews (whom the Disciples feared) could not enter when the doors were so safely shut, yet sweet Jesus could come in to snatch this Brand out of the fire of Hell: No doors can keep Christ out from Redeeming his Redeemed; no not the strongest of doors, even Prison-doors with their thickest Chains, and Iron Barrs, Acts 5.19. and 12.7. And twice here, John 20.19. and 26. The Ten Disciples (who mistook their Lord for a Devil, as Matth. 14.26. So Luke 24.37.) were not over-worthy of the priviledge of Christ's presence when doors were shut in the first Instance; but less worthy by much was this Unbeliever thereof; yet Christ breaks through all difficul∣ties (both within and without) with his graciousness. Note; As the notorious Mass of Unbelief which was found in so eminent an Apostle's heart (as Thomas was) may mind us how much more may be found in the hearts of the best of us, poor worthless Worms, when left to our selves, and in the hand of our own Counsels. N.B. So the doors giving way, and yielding up a free passage for Christ's entrance here, should likewise admonish us how the doors of our hearts ought to yield and give way to Christ's entrance into them, when he comes and stands knocking there by the Hammer of his Word, and by the Hand of his Spirit. How can we be so hard hearted, as to suffer a sweet Saviour (whose only Errand, for our entertaining him, is, to save our Souls) to stand out of doors, as it were, with his Hat in his hand, intreating an open Entrance, till his Head be filled with Dew, and his Locks with the drops of the Night, as the unkind Spouse did, Cant. 5.2. Her sleepy heart cost her dear, verse 6. They that will not when they may, when they would, they shall have Nay. Shall dead Wood yield, and not living Hearts? See Psal. 24.7.

The (4th.) Remark follows here, to wit, The Manner How our Lord managed this manifestation of himself this sixth time, which was principally for curing and confirm∣ing unbelieving Thomas. Christ appeared here after the same sort, as he had done be∣fore, John 20.19, 26. Both times he came in when the Doors were shut, and stood in the midst (to be seen and viewed from top to toe by all the Eleven, &c.) As this could not but be a farther confirmation of the Ten Disciple's Faith, because they had seen him appear to them after the same sort on the first Day before this. Thus Christ most gra∣ciously condescended to Gideon for confirming his Faith (mentioned Heb. 11.32.) by granting him a double sign, Judg. 6.37, 38, 39, 40. Both he and these Apostles came not up to a firm Faith at first, but by degrees. Note, So it must serve also for a fuller conviction of Thomas's Unbelief concerning the Relation that his Fellow-Disciples had given him of Christ's last Appearance, when he saw his Lord appear again in the same sort as ••hey had related. Now the particular manner of Christ's manifesting himself, to all the Eleven at this time, was both by words and by deeds again, as he had done be∣fore; yet in some circumstances differing as there was now a different occasion.

For (1st.) Christ saluted them (Thomas and all) with the same sweet Salutation [Peace be unto you] as before, and as he had taught them to salute those Houses that willingly received the Gospel of Peace, Matth. 10.12, 13, &c. Let us here turn aside a little with Moses, Exod. 3.3. and behold this work of wonder: That our Lord should proclaim peace to such an obstinate Rebel against that glorious Truth of Christ's Re∣surrection as Thomas was: Though the Renegado-ten Apostles might upon their Rocovery by Repentance be reckoned as worthy of this Salute; yet sure I am, this stubborn Un∣believer Thomas must needs be look'd upon as most unworthy of any such gracious Con∣gratulation; for he had been prescribing a Law of believing to himself, and putting on a limiting Condition upon his Soveraign Lord (contrary to that command, Thou shalt not limit the Holy One of Israel, Psal. 78.41.) too sawcily saying [Except I see in his hands, &c.

and thrust my hand into his side, I will not believe, John 20.25.] Notwithstanding all this wicked wilfulness, and peevish perverseness in Thomas, yet shall he have his particular share in this general peace. Who but the Son of Peace, the Saviour of Sinners, would have so said to, and so saluted such an unworthy Sinner? This clear Character of Christ's candour and kindness in the case of Thomas, may serve to encourage us to put in for our part in Christ's Peace, though in rigour of Justice, we be altogether unwor∣thy to partake thereof.

(2dly.) After our Saviour had Saluted them all in general, comprehending Thomas (for whose sake peculiarly was the benefit of this 6 Appearance designed) he shewed again his wounds for the sake of this one doubting Soul. Note; Oh marvelous Clemency. These were the most indubitable signs of the Reality of his Resurrection, where∣as, had he made his raised Body to pierce the solid Wood, and to pass through the shut Doors, this Act would have added strength to their Doubtings, that it was not Christ himself, but some Spectrum or Spirit▪ for it is the property of Spirits, and not of true Bodies to penetrate other Bodies: Beside, 'tis against the very scope of this Appea∣rance, which plainly was to be touched by Thomas, that by touching he might come to know and believe; now such a penetration of Diameters, or solid Dimensions would have unavoidably rather weakened than strengthened that Faith which he came to confirm as well as recover; seeing as no meer Spirit can be touched, so no solid Body can enter while doors be shut. However was his passage in upon them, it was not that of a Spectrum or Phantasm, but of the Omnipotent God; yet did this God Man shew here the wounds of his Manhood: More especially to Thomas, for whose sake he came, and to whom be said [Reach hither thy hands, &c.] John 20.27. Note; John mentions both Christ's wounded hands, and his wounded side, but makes no men••ion of his wounded feet▪ yet this is supplied by Luke, who relates how Christ said to them [Behold my h••••ds, and my feet, &c.] Luke 24.39. Oh wonderful Divine condescension not only in his vouchsafing to appear again, and shewing his wounds for the fuller removal of that scruple that terrified all the Ten Apostles (thinking him to be but a Phantasm, verse 37.) whereas by this second show of himself, and of his wounds, the Ten were further confirmed, that it was the same Body which was crucified, and now raised up alive again▪ But more especially was this gracious vouchsafement made to this unbelieving Thomas, &c.

(3dly.) Christ gave Thomas not only an ••oular (as to the others) but also a pal∣pable demonstration, saying to him, [Feel with thy finger those four lesser wounds, which the four Nails made in my hands and feet, and thrust thy whole hand into that greater wound made by the Souldier's Spear in my side, &c.] And annexing with it a friendly Reproof [Be not faithless but believing] Note; Thus Christ can be content to condescend thus graciously unto the weakness of this Unbeliever (who undoubtedly was much to be blamed for his so presumptuously prescribing and laying such unreasonable Laws upon his Lord) because Christ saw that the Root of the matter was in him, as Job 19.28. the seed of God still remaining, 1 John 3▪ ••▪ The Radical Grace of Faith was yet budding forth some f••int desires in him to believe better and to repent ••ore of his 〈◊〉〈◊〉 therefore did Christ, out of his matchless candour and compassion condescend to him, and to his weakness. Thus our Lord did to Jairus, Mark 5.23, &c. who (with Thomas here) prescrib'd a kind of Law upon the Lord, saying, [Co••e and lay thy bands upon my only Dying Daughter, &c.] in thinking Christ could not otherwise core her, unless he came to his house, laid his hands on the Child, &c. This Ruler of the Synagogue could ex∣pect no help or healing, much l••ss if his Daughter were dead could he hope for her life again. Thus weak in Faith was this Learned Rabbi, and far short of that Roman Souldier's the Centurion, who believ'd Christ could cure his sick Servant without stirring a foot towards his house, but barely by speaking the word of command, Matth. 8.8. Our sweet Jesus takes no advantages against this Jairus to turn him off, but ten∣dring his Infirmity, arose and followed him, Matth. 9.18, 19, &c. Note▪ Thus may we hope that Christ will condescend to our weakness, where he finds truth in the in∣ward parts, any real desires and breathings that are right after Repentance, &c. Note; But the doubt still lies; how there could be any wounds in his glorified Body. Answ. Beside what is said before, we must know▪ that ordinarily there can be neither any wounds, or any scars in a Body that is glorified For as that is not Death, which is only the Death of one part of the Body, but when it comes to be the Death of all parts, and possesses the whole: So that is not properly Glory which is only the Glory of one part, and not of all: A glorified Body is that which hath a Glory in all the parts &c. This is confirmed by the Word of God. 1 Cor. 15.49. Though the body be sown in weak∣ness, yet it is raised in power and honour. But now the scars in Christ's Body were ex∣traordinary,

and by special dispensation upon these supposed grounds. (1.) To confirm the doubting Disciples, &c. (2.) To confound Enemies, who shall be Thunder struck when they behold him whom they have pierced, &c. Zech. 12.10. Rev. 1.7. (3.) To comfort Friends in all Ages; shewing, our comfort lies nor in Christ's Miracles, but in his Sufferings: Therefore he bids us behold his wounds as oft as we eat the Lord's Supper. (4.) To instruct his Followers, that as he abated of his Glory, so must they of theirs, for God's Glory, and for the good of others. Some go farther and add a (5th.) Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven, for appeasing his Father's Wrath against his Redeemed for their dally sins, he (as it were) reminds his Father, by shewing his five wounds to him, how he hath fully satisfied Divine Justice for all their Infirmities.

Note; The Inferences from hence are, (1.) That the Lord of the Sabbath, Matth 12.8. did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day, and nei∣ther on the Seventh (the Old Jewish Sabbath day) nor on any other day of the we•••• 〈◊〉〈◊〉 the foregoing first Day, whereupon he made no fewer than five Appearances.

Note, (2ly.) Though we cannot come up to the first Rate and Rank of Believers, and become of the Number of the chief of David's Worthies, &c. 2 Sam. 23.23. &c. yet may we but become of the Second Rate and Rank of Believers, and be of the number of the Thirty of David's Worthies, we need not doubt of acceptance with Christ, whose Father and Figure was holy David. Thus it was with Thomas here, he faultered and foundered so, as he was disenabled to come up with the first for sanctifying the first Christian Sabbath, yet keeps he the second, and was accepted. Thus those persons that could not eat the Passover (because they were defiled) at the proper season in the first Month, were allowed by Moses from the Lord to eat it in the second Month, Numb. 9.6. &c. Nor did the Labourers come all into God's Vineyard to labour at one hour, but at several hours, some sooner, and some later; yet the last found equal ac∣ceptance with the first, Matth. 20.6, 7, 8. We may come at the 11th. hour and yet be welcome.

Note, (3dly) Christ over hears every word we speak though in never so private a place; yea though it be but a secret whisper in the Ear of another. Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples, at a private Meet∣ing on the week-day, and now meeting with Thomas on the first Day, he chargeth him with his own words verbatim, John 20.27. Oh how should this consideration [that Christ hears all our idle and wicked words we speak, and it may be one against ano∣ther, and will relate them word for word at the last day] bridle us. He remembers our wicked words and works, they are all before his face; this we should consider in our hearts, Hos. 7.2. that we may stand in a••e and not sin, Psal. 4.4. For God records all in his Book, Mal. 3.16.

The last Remark, concerning this Sixth Appearance, is the marvelous consequences and effects thereof in converting and confirming wilful Thomas, who hereupon cryed out, [My Lord, and my God] Verse 28. Now was this Unbeliever, this obstinate opposer of that great fundamental Truth, conquer'd, and made to confess, hot only that it was the very Jesus whom they used to call [the Lord] John 13.13, &c. but also gives him the individuating and appropriating Compellation of [My Lord] whom I resolve now to obey, and give up myself wholly to be Ruled by him in all things, as the phrase im∣ports: And not only so, but he adds [My God] acknowledging both that he had de∣clared himself to be God by his Rising from the Dead, Rom. 1.4. Note▪ Here Christ is first call'd God in the Gospels, which, had it not been a Truth, Christ would not have own'd the Title, but have reproved him for ascribing to him that N••••••e which Christ did not; and in this abrupt Sentence [My Lord, and my God] There is a short confession of his Faith, and a plain profession of his own Interest in Christ, which Christ approveth of verse 29. Note▪ 'Tis true Faith that appropriates the Redeemer, as if no body's else but mine, Gal. 2.20. He died for me, saith Paul, and he is mine, saith Thomas here: Were it not for this possessive [Mine] the Devil might say the Creed to as good purpose as we: For he believes there is a God, and a Christs but that which torments him. is, he cannot say [My] to any one Article of the Faith Note▪ This concise speech imports a vehement Admiration both of Christ's Clemency, and of his own stupidity; as if he had said; how f••d was my state, I might have perish'd in my Infidelity, hadst thou not condescended to my Infirmity, and shew'd me mercy, helping me to find the power of thy Deity in the wounds of thy Humanity: Therefore shalt thou be my Lord and my God for ever. Thus may we all say; Lord, I thank thee that

thou hast not suff••••d me to go on i•• the broad way to H••ll, to perish in my Igno∣rance, as I might have done, but se••ing them hast g••••n••••d me 〈…〉〈…〉 for my 〈◊〉〈◊〉 Faith in thy Promises and poweb•••••• all before the•• in New•••••••• of Life therefore shall thou be my Lord my God 〈…〉〈…〉 (1.) Thus▪ God suffereth some slips in his Saints (as in Thomas here) tha•• in their Recovery themselves 〈…〉〈…〉 might be▪ more confirmed. Thomas his do••bting more advanceth and advanta••eth our Faith, than either Mary Magda•••••• or the other Discipl•• sooner believing did▪ for, while Tho∣mas handled the wounds of Christ's flash he healed the wounds of Unbelief in us▪ for his doubting put this great Truth o•••• of doubt to us. God would not permit evil to be, unless he could extract good out of it. Note, (2.) How soon ••an Christ change the most pertinacious Unbelief, into the most precious and saving Faith, as here▪ Thomas only felt the Manhood, yet believes the Godhead of Christ's now his Faith was the evidence of things not sean, Heb. 11.••••. Now his Faith exe••••'d his Sense on which before he had so much depended. Note, (3.) Christ owns his Sense for: Faith, verse ••0. his seeing (for some say, he durst not touch his Lord) was his believing. Now 'tis enough for Faith to see Christ in the flesh by the Apostle's Eyes, as Israel did Can••an by the Eyes of the Spi••••, verse 29, 30, 31▪

CHAP. XL. Of Christ's Seventh Appearance.

THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles, when they were fishing in the Sea of Tiberius, which John only relateth, chap. 21. verse 1. per totum, where the Lord did more fully, and in a peculiar manner restore Peter from his Fall (in his Threefold Denial) by a Threefold Confession of him, &c. This Sea of Tiberius is call'd the Sea of Galian also. John 6.1. because Galilee is the Province adjacent to that Sea, which is six Miles broad, and sixteen Miles long. The Apostles were now drawn out of Jerusalem, and were drawing into Galilee, according to the com∣mand of Christ, Matth. 26.32. and the Admo••••••ion of the Angel, Matth. 28.7.

The Remarks of this Seventh Appearance are accordingly concerning the Time, Place, Persons, Occasion and Manner of Christ's Manifestation, &c. to evidence that he was Risen indeed.

(1st.) The Time when, 'twas after that Appearance to the Eleven Disciples, whereby Thomas was convinced of that great Truth, and confirmed in the Faith of the Messiah, (which John relates in chap. 20.26. to the end.) And after these things (saith the same Evangelist) John 21.1. Christ appears again, and confirms Peter more fully in this, as he had done Thomas in that foregoing Appearance; upon what day of the week this Appearance was, is not expresly mentioned as before, but some suppose it was upon the third first day; for these Reasons; (1.) John calls this the Third time, chap. 21. verse 14. which Grotius refers to the number of days; for Christ's first five Appearantes were on the the first first day, the very day of his Resurrection, five several times to several persons, then his Second Appearance was on that day seven night, the very next first day to the Eleven, &c. Now follows this Appearance (as to the day) which John calls the Third Time, as it relateth to the third first day, or the Now Christian Sabbath; and thus John's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. or again, verse 1. is explained by his, verse 14. as Marks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or last, Mark 16. v. 14. is explained both before and after. The 2d. Reason is, Christ did not now as he had done before his Death, so frequently and familiarly converse with his Disciples; for it was incongruous that a person now Immortal, should be always conversant, with Mortal Men, but only by Intervals, though often to ••••••••tifie the Reality of his Resur∣surrection, and the Interval was betwixt one first day and another, upon which days only he manifested himself for the better founding of the new Gospel-Sabbath. The 3d. Reason is, Though this Immortal Body did in State abscond it self for forty days, yet it is probable that he shewed himself every first day while he abode upon Earth. Note, If we grant this Appearance to be upon a week day, then may it give incourage∣ment to God's People in their upholding Holy Meeting, occasionally upon weeks-days al∣so, seeing Christ may (and undoubtedly doth) manifest himself upon week days, as well as upon Sabbath-day Meetings: When and wheresoever two or three are gathered together in his Name, he will be in the midst of them, Matth. 18.20. especially if they love him, he will manifest himself to them, John 14.21. But upon whatever day this manifestation

was made, 'tis expresly mentioned, that it was in the Morning, of that day, John 〈◊〉〈◊〉 'Tis probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night, and hopeless of speeding better upon the day, when noise round about doth affright away the Fisher from the Net. How∣ever, they learnt this Lesson which David taught [That mourning lasts but till morning] Psal. 30.5. For though they were sad enough at their lost labour all night (the L••••d all the while looking on, and letting them labour in vain) yet they sped better next morning through their Lord's presence and blessing. Flebile principium melior for••una sequetur. A good ending may follow a bad beginning.

The (2d) Remark is, the Place. where it was: This is apparent to be in Galilee, whi∣ther the Apostles were now resorting (as before) to enjoy more of their Master's Ap∣pearance: For, though they had been priviledged with his presence once and again in Jerusalem (which the Evangelist relateth in John 20.19, 26.) they still long for more, and can be content to travel from the City so far as Galilee for such a beatifical Vision, and how they began to be blest therewith, the same John gives an account in chap. at. While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem (to confirm the Faith of his Disciples) and those he after shewed them in Galilee, they have been of this Opinion, that John 21. was not writ by John, but added by another, as the last Chapter of Deuteronomy was to the five Books of Moses, because John seems to conclude his History in the end of his 20th. Chapter. Note; En∣quiry; But why now will Christ again appear to them in Galilee, seeing he had appear∣ed twice already (to confirm them) in Jerusalem? Answ. Reason the first; Because he had promised to go before them into Galilee by the Angel's mouth, Mark 16.7. which going was, Secondly, An act of local motion; intimating that all natural motions of a Body Christ retained still, and doth retain them even in Glory, as sitting, standing, going, &c. The Angel said to Mary Magdalen Lo, he is not here, &c.] Mark 16.6. and verse 7. He goes before you into Galilee; which sheweth, that his Body after the Resur∣rection was finite, it was also sensible, as to seeing and feeling. It was likewise an Organical Body, still retaining all the parts and members thereof. This serveth to re∣fute the Romish Doctrine, which saith, that Christ retained not all the properties of an Humane Body after his Resurrection, &c. Thus the Romanists make our blessed Mediator no better than a meer Idol, destitute of Motion, of Sense, of Understanding, &c. Note (2.) His going before his Disciples into Galilee, was an act of most gracious pre∣vention: They needed not to say, as Sisera's Mother said [Why are his Charets so long in coming?] Judg. 5.28. Why comes he not yet? For Christ kindly prevents them, and goes thither before them: Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples. He is nimble as the Roe or young Hind, Cant. 2.17, &c. His Chariots of consolation have a swift and most speedy mo∣tion; but when he comes out of his place (or Mercy-seat) to punish the Inhabitants of the Earth, Isa. 26.21. then is he slow to Anger, Nah. 1.3. and is as a Cart that is pressed with Sheaves, Amos 2.13. A loaded Cart is of a very slow motion. But he prevents us with his loving-kindness, Psal. 21.3. Before we ask, he answers, Isa. 65.24. When David did but say, I will confess my sin, then God forgave it, Psal. 32.5. And the Spouse saith in the Song, [It was but a little that I was gone from them, and then I found him whom my Soul loved] Cant. 3.4. When Moses speaks in the Law, he is slow of speech and stammers in comforting. But the Messias in the Gospel hath a ready Tongue, and is fluent in pouring out words of consolation to the disconsolate Soul, Isa. 50.4.

The second Reason, why he appears now in Galilee, was, because it was a place of more safety (as before) than Jerusalem was, because the Jews fought the lives of the Disciples: Therefore Christ tenderly provides for securing them there, while weak∣ness was upon them; but when he had made them strong with the Indowments of his Spirit, then he bids them go fill Jerusalem with his Gospel. Until that time, Galilee was God's Chamber to hide them in, Isa. 26.20.

The third Reason, why in Galilee, because it was the place where he had been most frequently and familiarly conversant with the Disciples (this Countrey Entertaining the Gospel and Christ more courteously than Judea did) and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body, now, therefore is he said to shew himself to them only at certain times, and in certain places; and he pitches principally upon this place, Galilee, Matth. 26.32. and 28.7, &c for this cause wherein to manifest himself to them. As God gave Moses for a Sign saying [On this very Mountain shall thou and Israel worship me] Exod. 3.2. Beside the burning of the Bush, verse 2, 3. By which double Token his Faith was farther and fullier confirmed

in the Promise both for the 〈…〉〈…〉 and for the future. So Christ gave this of his going before 〈◊〉〈◊〉 into Galilce (which also the Angel, reminded them of) to comfort them, that though He (their Shepherd) should be smitten, (as Zech. 13.7.) and they his Sheep, there upon should be scattered through fear, yet this smiting of the Sheep should be but for a short time, for he would quickly as before them again like a Shep∣herd before his Flock, M•••••• ••••.••8. and 〈…〉〈…〉 As God's To••en was made good to Moses upon Mount H•••••••••• so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉〈◊〉 Thus our Lord Attemper'd himself to their weakness, not only in accomplishing this Sign, but also he was felt by Thomas, &c. and he feed (at Dinner) with his Disciples, not necessitate (as Austin saith) but potestate) &c. not for any need he had but by his Divine Power, &c. Of that more hereafter in its proper place, when we come to it.

The fourth Reason of Christian appearing here in Galilce, was, because he had most Disciplen in that Countrey 〈◊〉〈◊〉 Jerusalem and J•••••••• had indeed much precious Seed sown in them, but they both did prove a very 〈◊〉〈◊〉 Soil. Christ will be most conversant, where there he most Believers, he will walls most among his Golden Candlestick, and in his Gardens of Spiritual Flower••, and in the Vi••••••••s of Red Wine, Rev. 1.1••. Cant. 6.2. and 7.12. There will be give out his Laws He directs his Spouse to follow the foot∣stept of his Flock, Cant. 1.7.8.

The fifth and last Reason because Galilce, and typical place, representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉〈◊〉 so ••••••••d Matth. 4.15. The Voice that was heard in the Temple [〈◊〉〈◊〉 ••ino] was dismal to the Jews, who had forfeited the Covenant in killing the Messenger of the Covenant, to wit the Messiah. The word Galilce signifies T•••••••••••• ••••ious in Hebrew.

The (3d.) grand Remark, is the Beis••••, 〈…〉〈…〉 Christ appeared here in Galilce. These are named, John ••1.2. Simo••••••••••••, Tho•••••••• call'd Didi••••••, Nethaniel of Cana•••••••• Galilce (whom some suppose the some, with 〈…〉〈…〉 the two Sons of Zebed••••, James and John, and other two Disciples not ••a••••••d 〈◊〉〈◊〉 yet Apposed to the Philip and Andrew. All the Apostles were draw in to together into Galilce to meet the Lord there. But those Seve•• came probably the first, and not together in one place, not only to shew their Holy Concord, but also to hold some godly, Conference▪ To these therefore Christ the sooner appeareth here and as the 〈◊〉〈◊〉 Seven, was a competent company for farther testifying the Truth of Christ's Resurrection, so was it a figure of the Church, which is sanctified by the Sever Spirits of God. Rev. 3.••••. And tho•• these same Disciples had seen Christ twice before (all his Thomas, who had only seen him once) John 20.19, 26. yet will the Lord appear to them again, to shew what delight he had to be among the Sons of Men (as is said, Prov. 8.30.) Note; He chuses rather to stay a while for forty days with poor Mortals upon Earth, than yet to Ascend up to his Im∣mortal Glory in Heaven: These Seven, might possibly think they were sufficiently as∣sured already of their Lord's Resurrection, as Peter thought, and therefore, said [I go a fishing] John 21.3. both He and They were deceived, for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort; they must have proofs of it in Galilce, as well as in Jerusalem, than they might more firmly believe and remember, that Jesus Christ, of the Seed of Divid, was verily Raised from the Dead, ac∣cording to the Gospel, 2 Tim 2.8. This great Truth is the whole Gospel's Abridgment, to be the Witnesses thereof, was the first Function of the Apostles, Acts 1.22. Note; Christ never appeared (after he Rose again) to any wicked person, nor to Pilute or Herod, &c. nor had they tydings sent them from the Angel thereof, though that pro∣bably might have convinced them of their sin, but they had rendred themselves in∣capable of those Priviledges both were done to his Disciples, who werepr••e ordained for Witnesses, Acts 10.41. The Benefits of the Church belong only to the Church. Note; Those Seven Apostles here must have the Blessing of Christ's Seventh Appearance, though they had seen him before, that they might be more firmly confirmed in this great Truth, which (1.) Demonstrated the Divine Nature of Christ, Acts 2.24. and Rom. 1.4. which (2.) Makes good all the Benefits of his Passion: Though David saith, [What profit is there in my Blood.] Psal. 30.9. Yet is there great profit in Christ's Blood improved by his Resurrection. Note; Which (3.) Is the ground of our Resurrection, 1 Pet. 1.3. Christ is Feoffee in Trust for us, 〈◊〉〈◊〉 his Resurrection was not only Perso∣nal of a particular Man, but it was of a publick Person in our Names whom he repre∣sented, therefore is he call'd the first fruits of the Resurrection (as before) which sancti∣fies the whole Crop: Ours are but the Appendices of his Resurrection. As all Joseph's Brethren shared in his Advancement, and all the Jews in Mor••••c••••'s 〈◊〉〈◊〉 ••odo we s••••••re in

his. Note; And which (4.) Is a special and powerful means to recover us from the swoonings of our Faith both as to our selves in particular; and as to the Church inge∣neral.

(1.) As to our selves, Rom. 6.8, 11. There is a spiritual power in Christ's Death to kill sin, and in his Resurrection to quicken Grace. Faith is the Heli••••rope, of Sun∣flower, that follows this Sun of Righteousness. If he be absent, Faith saints, fails, flagged and flattens presently. Jacob's Soul was sad for seventeen years at the Joss of Joseph, but when he heard that Joseph was alive, this revived him, Gen. 45.2••, 27. and so should it revive us that our Jesus is alive, &c. Rev. 1.8, 18. And as

(2.) To the Church; could Elisha raise to life a dead Child, and cannot Christ do as much for a dead Church? Note, No wonder then if a Truth of so great importance were so greatly proved by so many Appearances, and that to one and the same persons at several times, &c. The Angel that said to the Women [Go quickly and tell his Dis∣ciples that he is Risen, &c.] began with this demonstration for proving the Touth of his Resurrection [Behold he goeth before you into Galilce] Matth. 28.7. and Mark. 16.7. The Angel Argues a signo ad signatum, from the sign to the thing signified. If he be going and upon his Journey, then it necessarily follows, he must be Risen indeed. And thus was this Truth (of such vast consequence) carried on and continually demonstrated by manifold manifestations of himself to his Disciples, both before this, and now and af∣ter this also: So that there might he left no room of doubting thereof in any one of these that were to be the appointed Witnesses, &c. And sure I am, Thomas had need of this for his fuller confirmation, and so had Peter to whom Christ had something of great weight to say, verse 15, 16, 17, &c.

The (4th.) grand Remark, is the occusion which our Lord took for manifesting him∣self to those Seven, to whom he had taken several occasions to shew himself before this. The first Adam died, and we hear no more of him. Job saith, [If a mas die, shall the live again?] Job 14.14. no surely, not till the Resurrection day. But so it was not with the second Adam; 'tis true indeed he died, but he lived again, Rev. 1.8, 18. And we hear of him again and again: This is the seventh time of tidings that he was alive, the occasion whereof was this; Peter said to the other six [I go a fishing] John 21.3. They all comply to the motion, and concur with him; here was concord in one work, which made them more capable of Christ's company. Note; But the Question is, Whether the work they are agreed in were good, if not, agreement in Evil is rather Conspiracy than Concord; and this is the more doubted, (1.) Because Christ had called them to leave their Fishing-Trade, and to become Fishers of Men, Mark 1.17. And (2.) Be∣cause Christ had told them, He that putteth his hand to the plough, must not look back, Luke 9.62.

Answ. 1. This Fishing work was no unlawful or dishonest Imploy, but well reputed of among the Jews. It had been an unlawful looking back indeed, had Matthew re∣turned to his work of a Publican, Mary Magdalen to her former Lasciviousness, &c. But this catching of Fish was a work lawful in its own nature.

Answ. 2. They had now nothing else to do; for, though they were made Fishers of Men, yet were they not yet sent out, nor yet furnished with the extraordinary Gifts of the Spirit, to inable them for the Publick Ministry.

Answ. 3. They had now no other way for supplying their own wants, having lost their Lord, who had hitherto made provision for them. As they were (Tania mont) yet forbid to Preach, by being bid to tarry till the Spirit came: So they were forbid to be idle: They that will not labour (either in the sweat of the brow or brain) shall not eat. Thus Paul sometimes wrought to supply his present necessities, 2 Thes. 3.8, 10. All these Seven therefore went on fishing with a good mind, and fished all the night, but with bad success, for they could catch nothing. This was the providential occa∣sion Christ takes to make himself both the better known, and the more welcome to them; for, had they caught any thing, his presence and power in the ensuing Miracle of the sudden and so plentiful success, had not been so perspicuously and plainly evi∣dent. Beside; it teacheth, Note, That man's diligence (as Solomon saith, Prov. 10.4. with 22.) without God's blessing, is insignificant, and unsuccessful. All the labour and toil of Man is vain, unless God bless it with success, Psal. 127.1, 2. Gen. 11.7, 8. Hag. 1.6, 9. Unless God stop the hole of the Bag at the bottom, with his blessing, let Men labour never so hard, all runs out, Deut. 28.13, &c. Were we not thus exercised, we should neither beg God's Assistance, nor acknowledge his Blessing. Note; Thus it had been once before [They had toiled all night and caught nothing] Luke 5.5. Where Christ paid them plentifully for his fare in his use of their Ship. No Man shall lose by

him: And though the Net-brake there, yet the Fishes got not out, which doubled the Miracle of their plentiful Draught.

The (5th.) grand Remark is, the manner of Christ's manifestation. He comes in the Morning (as is aforesaid as a Merchant or House keeper to buy their Fish, and there, fore asks them [Sirs, have ye taken any thing?] John. 21.4, 5. He calls to them as one that wanted some Fish for the use of his Family, or Store-house. He hereby causeth them to acknowledge their own want by their ill success, to prepare them the better for the following Miracle: And though they might have known who he was that stood upon the Galilean Shore, and call'd to them by that friendly compellation [Children] as his Disciples, 1 John 2.13.18. yet they knew him not, either because it was nor yet elear day, or because of their distance from the Shore, but especially because Christ would first be known by the Miracle, and then by his Countenance: Therefore bids he them to cast their Net on the light side of the Ship, (or Star board) verse 6. Thus he di∣rects them to a certain part, lest they should imagine their full Draughts came by chance, not by providence. They might suppose this Stranger, standing on the Shore might espy a confluence of Fishes, which they on the Sea could not see. This right side was next the Shore; however, they obey, and find the fruit of Obedience, their Net filled with 153 Fishes, which (some say) is the number of all kinds of Sea-Fish; so that they had caught one of all sorts. Though this notion savour of nice curiosity (for the Whale could neither come nigh the Shore, nor on such a shallow Sea, nor be contained in so small a Net with so many other Fishes, &c.) Note; Yet learn hence we may for Edification, (1.) That Christ may be present, and not be known, &c. (2.) That the Resurrection will set us, free from tossings on the Sea of Affliction, to stand with Christ here upon the firm Shore. (3.) Could we but fish more for Right hand Blessings (as they here did on the right-side of the Ship) we should catch more, Matth. 6.33. All shall be added, Prov. 3.16. (4.) 'Tis good to obey God sooner or later success will come; bind not him to a day, wake him not till he please, Cant. 2.7. Our distance and dependence bid us wait: He will say us for all our pains and patience at the last, &c. (5.) Former Experience may happily promote both present and future Obe∣dience. Christ had revealed the efficacy of his presence in•••• Draught of Fish before Luke 5.5, 6, 7, 18 unto Peter, and now again to all these Seven: This taught them not only, that there is no catching any Fish till Christ come, but also to venture one cast more at Christ's bidding, being incouraged with the success at his command before.

The (6th) grand Remark is, the gracious consequences and effects of this Seventh Manifestation in the prodigious Draught of Fishes to the number of 153.

The first Effect was, John knew first that it was Jesus. Here John is preferred before Peter in perspicacity and acuteness of understanding: He had the quicker Spirit of Dis∣cerning: He first knew and told [It was the Lord] John 21.7▪ John knew not our Saviour by sight of the Eye (though Christ might clear this beloved Disciple's Eye-fight more than the rest) so much as by the Voice of the Miracle in their now catch∣ing such a multitude of Fishes, so very like that recorded, Luke 5.5, 6. None but the Lord of Sea and Land (he thought) could command so many Fishes to come to hand by his direction. Note; John signifies gracious; this therefore teacheth us, that none but gracious Souls can discern the Lord in his works. Now he saw the cause why, till then, they could catch nothing was, that he and they all might the better know him to be the Lord. Thus likewise but Lord will sooner or later let us see that he in very faithfulness doth afflict us; Psal. 119.75. John tells Peter particularly, who had been the grossest Sinner, so stood in need of the greatest comfort, and therefore would most re∣joyce at it. Nor doth he tell Peter [It as Jesus, or our Lord, but the Lord] Indefinitely, that is, the Lord of the Sea, and the Lord of Life and Death, as he hath conquered Death, and raised himself up to Life, yea, and now shews himself standing upon the Shore of Immortality for us to hasten to him and to own him as our Lord, who hath been thus bountiful in this great Draught to us after our sad disappointments. Note; Hence learn we to ascribe our shecess, not to our toiling but to God's Blessing. Not my pains, but thy pound (saith the good man) hath done it, Luke 10.16. 1 Cor. 15.10.

The second Effect was, Peter no sooner heard this, but immediately he girds his under garment close to his Body, (that it might not hinder him from swimming) casts himself over-board into the Sea, and swims to his Saviour in his shirt; we must sup∣pose Peter had strip'd off his clothes before, and been labouring hard all the night, as good as naked, in his shirt. Now he doth again what he had done before, saying, [If it be thou, bid me come unto thee, &c.] Matth. 14.28. where his fervency made him more forward than the rest; and though there Christ condescended to confirm his

sinking Faith by a miraculous sign, yet had he it with a check, verse 29, 30, 31. But here he stays for no call from Christ; throws himself into the Waters, leaves all his Fish behind him, casts away all his care, of Boats, Net, Fish and all, that he might not only come to Jesus, but also that he might come first and soonest to him, for his first Blessing. Note; All the Apostles are busie in catching the Fish; all wonder at the miraculous Draught, only John discerned the Lord that sent so many Fishes, yet was not so forward as Peter, nor so hardy as he, to swim to his Saviour: Innocent John had not so much need of going to the Physician, as Penitent Peter; and such was his need he stays not for any Companion, fears no Danger, takes no Cock-boat, but Faith was instead of all to him, and he hastens to be first for a fuller Cure. Note, Such Efficacy there is in the Ordinance of Preaching, for John had Preached to Peter (while he was busie in handing the Net) saying, [It is the Lord] which teacheth us also, that delays in coming to Christ are dangerous, when the Soul is sick of sin; as likewise that we must take heed of appearing before Christ naked, lest our shame appear, Rev. 16.15 Therefore did Peter here gird his covering about him, to cover his nakedness, when he came before the Lord; and therefore doth our Lord counsel us, to buy of him Raymen••, Rev. 3.17. and to fix it fast to us with the Golden Girdle of Truth, Ephes. 6.14. and not wear it loose to cast off or on at pleasure. Lastly; It shews that Faith is the best Ship that carries us safe through a Sea of Misery, as it had Israel through the Red S••••, and Peter here safe to Christ.

The third Consequence or Effect of the Lord's Appearing here, was, that all the other Six Apostles make what speed they can to Christ, lest Peter should Monopoli••e their Saviour to himself; all came, but none so soon as Peter; none of them were so hardy as to leap over-board, or leave their Fish behind them; this clogg'd their motion, v. 8. as worldly things do us. Note; The Evangelist John here first praiseth Peter's prompt∣ness, verse 7. then excuseth his own and his Companion's slowness, saying [For they were not far from Shore] Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord: The Net was now too full, and be∣come so ponderous, as was past lifting up and unloading in the Ship, therefore were they constrained to drag it along the ground, and as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) to sweep the Channel to the Shore, that no Fish should escape. Note; Which teacheth us, (1.) Some come to Christ one way, and some another; some by ordinary means, as those Six Disciples did, and some by extraordinary, as Peter: Some by a stronger Faith, and others by a weaker: 'Tis not so much matter what the means be, so we be but careful to come to Christ, and to come in season to him while he may be found, Psal. 32.6. and before ••e withdraw himself, Cant. 3.1, 2, 3, &c. and 5.3, 4, 5. Those Six Disciples did no less come to Christ than Peter, and with no worse Acceptance; for they came soon enough to Dine with him. Some make only a very hard shift to get to Heaven; the Righteous are scarcely saved, 1 Pet. 4.18. that is, they have much ado to get home to Heaven, like weather-beaten Ships, whose Tackling is destroyed by S••orms, &c. very hardly reach Harbour, yet are made as truly happy as those who have an entrance ministred unto them abundantly into the heavenly Kingdom, 2 Pet. 1.11. like those Ships that come home in all their Gallantry, with Sails spread, and Flaggs flying, &c. Note; Learn hence, (2.) 'Tis our comfort (as it was theirs) that we are not far from Shore, though now we be in the midst of the Sea of Misery, tossed with Tempests, and not comforted, Isa. 54.11. we are not far from deliverance, or from Death, &c.

The fourth Consequence was, Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing, and when they were all both weary and hungry, &c. John 21.9, 10, 11, 12, 13. wherein we have a whole bundle of Miracles. As, (1.) At this Seventh Manifestation, a vast multitude of Fishes were caught, to teach them, how prodigious their success (among all sorts and sexes of Mankind) should be when they were gifted with the Spirit, to become Fishers of Men. (2.) That the Net was not broken notwithstanding the 153 Fishes it contained; whereas such a plentiful Draught as this broke their Net, Luke 5.6. yet even that breach was salv'd up with another Miracle, that none of those Fishes (then caught) could get out, though the Net was broken: Both these taught them these Mysteries; The former Draught when the Net broke, was at Christ's entrance into his Ministry, betokening that the Church in her first State should not be without Schisms and Ruptures, for then bad Fish as well as good were taken; but this latter Draught was after Christ's Resurrection; then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel, Acts 2.42, 46. but more especially in the State of the Re∣surrection. More of this infrà. (3.) That Peter should so wonderfully wade or swim

through, or (as some say) walk upon the surface of the Waters, as he attempted to do, Matth. 14.28, &c. without the help of Boat▪ Plank, or any such thing; so fervent was his Faith. Love, and desire of Christ's presence, that he could admit of no delays in taking along with him any Bladders to bear him up, or any Plank or Poll to poize him, &c. but hastens to his Lord girt (as he had been labouring) in his shirt, accounting it too late to l••iter and linger any longer in coming along with his Companions in the Ship▪ whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore) and nothing quick enough for him, who, if he had wings, would have (with the Angel Gabriel) flown swiftly to his Lord, &c. As he came safe through the Sea to his Saviour; so shall we through the Sea of this World, that is mingled with Fire, even a Sea as brittle as Glass, Rev. 15.2. may we be but furnished with the like faith and fervency; Faith overcomes the World, 1 John 5.4. (4.) The next Miracle in this Manifestation was, a Dinner was prepared for the Disciples upon the Shore. after all their toiling and taking nothing all the night at Sea, John 21.9. They coming a Shore, saw a good Coal-fire, both to warm their cold Rodies, and to dry their wet Clothes; yea, and Fish broiling upon the Fire, together with Bread prepared in view (which may well be call'd Shew-bread) all made ready to entertain them all at Land, &c. Note; Here was a Feast of the Lord's own providing. It seems, while his Disciples were toiling hard in the duties of their ordinary Calling, that their Lord himself was Providor, their Cook, &c. (ever mindful of his Moenial Servants) He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry, so that they find all needful food ready for them. Note; This broiled Fish was no part of the Fishes that they had caught by his direction; for the Lord saith to them, after they had seen his own Provisions for them [Bring hither of your Fish, &c.] Verse 10. Nor was the Coal fire of their kindling, nor the Bread of their bringing out of their Ship store, but all were created out of nothing by their Lord's Creating Power [All things were made by him, and without him was not any thing made that was made] John 1.3. Col. 1.16. Heb. 1.2, 3. Jer. 16.11. Note; Christ had (before he was Crucified) indeed fed five thousand and four thousand with a few Leaves, and a few Fishes, by a miraculous multiplying of them; yet that was done from praesupposed matter: But here (after his Resurrection) was wrought a greater Miracle; now all these necessaries were (by his present greater power) produced out of nothing pra••evisting, &c. All this was written for our Incouragement, Rom. 15.4. to wait upon God in a diligent pursuit of our duties in lawful works and ways, then shall we not want necessary Victuals. Dwell in the Land, and be doing good, and verily thou shalt be fed (or Hebr. fed by thy Faith) Psal. 37.3. and Hab. 2.4. as Moses was, Exod. 34.28. and as Elijah was, •• Kings 17.4. and 19.18. and as Israel was while they waited upon God in the Wilderness according to his command, he fed them with Manna and Quails, yea gave them Drink out of the s••inty Rock, Psal. 105.40, 41. All Creatures obey Christ, whose presence here gave them a Specimen of his Divine Providence, which never faileth those that trust in him, Heb. 13.5. assuring his Apostles here, that they should never want necessaries, though super••••••ties they might want without prejudice; Nature is content with little, 〈◊〉〈◊〉 Grace with less. Note; But beside this miraculous Provision of Fish, &c. made by himself, he also bids them bring some of their Fish, which they had now caught: He saith not [which I have caused you to catch.] Thus is he pleased to give them and us the honour of his own Actings, and to ascribe such and such good works to us, when 'tis himself that works all those works in us, and for us▪ Isa. 26.12. This he doth not so much for pleasing us, as for incouraging us in duty. Note; Nor did our Lord here bid them bring their Fish, &c. as if his own provision had not been sufficient for them; for he could c••filier have satisfied seven Men with this broiled Fish than he had done 9000 with some few small Fishes, &c. but it was his pleasure to joyn their labours with his own to honour them as Fellow labourers with him in furnishing this Feast, that they might not neglect his Blessing upon their own labour, nor lose that which he had helped them unto in the way of their Imploy, nor that they should think their great Draught was only a Vision; nor that they should tempt God in neglecting means, by expecting Micracles. Note; No sooner had Peter heard his Lord bid [bring hither the Fish, &c.] but he (always the first and the for∣wardest to obey his Master's commands) runs to the Ship (now brought to Shore) and with the help of his Fellows brings 153 Fishes but of the Net. verse 11. (which was a figure of Solomon's Time, wherein were found 153 thousand Proselytes, 2 Chron. 2.17.) Note; Here was God's plenty for a Sabbath day Dinner to the tyred Disciples, who had toiled all night, and taken nothing to eat; but this Joy came next morning,

Psal. 30.5. Now the Lord invites them to Dinner; saying to them, as that King in the Parable said to his Guests [Behold I have prepared my Dinner, and all things are ready, &c.] Matth. 22.4. When their labour and obedience was accomplished, the Master calls them to Dinner, to Dine both upon the Food that he had created, and upon the Fish that they had caught by his Blessing, for both were miraculously brought to hand, and ordained for one and the same End. Note; And when they were sat down to Dinner, verse 12, 13. then shewed he himself as Master of the Family (his Church) as he had oft done before his Death, distributing to each of them their Portion, Matth. 25.14. Luke 12.42. himself Dining with them, not that he now wanted Meat; but this was done to assure them of the Truth of his Manhood, and that he was no Spectrum or Phantasm, nor was it only to feed his Disciples corporally, but also spiritually in the grand Doctrine of the Resurrection; for, though they knew by his Face, Vo•••••• and Act∣ings: that it was the Lord, yet were not void of all scruples, which against such clear evidences they were ashamed to propound. Hence was it that Christ condescended to convince them of their groundless scruples by so many signs and circumstances. Note; As (1.) His coming in twice among them when the Doors were shut, shewed, that his Body was now glorified and made spiritual. (2.) The Skars he still retained as Trophee-marks of his Triumph (to which Paul alludes, Gal. 5.17.) shewed that it was the same Body which was Crucified. (3.) His Body being seen here standing upon the Shore, shewed that his Resurrection had Landed him above the reach of Sea-storms; for, had they seen him walking upon the Waters (as he did, Matth. 14.) they would have suspected him to be some Spirit, as then they did, verse 25, 26, &c. And now (4) He Dines with his Disciples, that no longer any place of doubting might remain, Acts 1.3. and 10.41. Christ (saith Austin) did really feed with his Disciples ex potentia, not ex indigentia. The Summer Sun by his hot Beams sucks up Water as well as the thirsty Earth; the former doth it by power, the latter for need. No doubt but a glorified Body can eat, though it need not do so: For glorification cannot take away any power. &c.

Briefly learn hence, (1.) When God will bless Man, all second Causes shall co∣operate and contribute their concurring help (here the Net breaks not) but when God will cross Man, then the strongest sinew in his Arm shall crack, and his most pro∣bable Projects shall have an Abortion. He can curse our Blessings, Mal. 2.2. and blast all our proceedings, as King John confessed, [Since I subjected to Rome, I never prospered.]

(2.) Hence learn, that 'tis Christ's method of Providence to exercise us with disap∣pointments and discouragements for a while, to prepare us the better thereby for some greater blessing: Thus these Disciples caught nothing all night, but the morning made amends for all their labour in vain before. Thus Joseph and David were prepared for Advancement to the highest Dignities by many praeceding disappointments, &c. And thus Israel were long bewildered, before brought to Canaan.

(3.) Learn how this World is a Warfare; no sooner out of one Trouble, but into another. Peter here was no sooner got safe through the Sea to Christ, but presently his Lord bids him go into the Sea again and fetch the Fish, &c. Thus our Lord dealeth with us; no sooner hath he delivered us out of one Temptation, but immediately (that we should not Rust for want of exercise) he casts us into another, yet leads us out, and leaves us not in it.

(4.) 'Tis but a Dinner with Christ upon Earth, until all our toil, and travel in Trouble is over, but it shall be a Supper with him in Heaven, Rev. 19.9. Be we but now nigh the Shore of Deliverance, 'twill be our happiness to Dine with Christ in a more glorious Raised Dispensation: Yet Unda supervenit Ʋndae, one Wave follows ano∣ther. After Dinner, before the night of Death come, new Storms may overtake us; but when we Land upon Death's Shore, we rest from our Labours, Rev. 14.13. no more Fears, or Tears; we shall sup and sleep with Christ for ever.

(5.) Learn hence, that we have all our Food from Christ, and we are his Guests at our own or other's Table. As we should receive all with thankfulness, 1 Tim. 4.4. Deut. 8.10, &c. so must we demean our selves as in his presence, not seeding without fear, Jude verse 12. not as the profane, who have not God in their heads, hearts, words or works.

In a word, learn hence, lastly, The Mystery of this whole History, That the World is this Sea, Preachers are the Fishers, the Accoutrements necessary are the Ship, (the Church) and the Net, the Word of God. The Fisher-men should strip themselves of secular Affairs, and be naked (with Peter) of worldly cares. They must be girt also

with him, yet (without Christ) they can catch nothing, till he direct them from the Shore of Heaven to cast on the right side to catch the Elect: This is Meat to him, that Souls be saved, John 4.34. Twice did Christ cry, Lee down your Nets, Luke 5.5. and here, yet with this difference there, the Net took good and bad; here good only, there Christ was in the Ship, here he was upon the Shore: There he did bid, Let down the Net indefinitely, here, on the right side; there the Net is drawn into the Ship, here, unto the Shore; there the Net broke, here not so; there they were in the Deep, here nigh Shore: There the number of Fishes is not mentioned, here it is exactly. Note; All which do shew the two States of the Church. Though bad as well as good be in the Church now, yet only the good shall be seated at Christ's Right hand: Tho' Schisms be now, yet then none. The Elect shall be drawn through many Waters to the Shore of Heaven. Christ cries [Bring hither the Fish] and when brought, the Elect see him on Shore; to whom he saith, Come ye blessed; well done good Servants, enter into Eternal Joy, Dine and Sup with me for ever, &c.

The fifth Consequence was, How this Father of the Family Christ after Dinner dealt out also another kind of Dimensum. In his discourse to Peter and John, verse 15. to end, the time of it is set down [when they had Dined] After Dinner (saith the Pro∣verb) fit a while: 'Tis a proper season for godly Conference. Our Saviour never sat down at any Man's Table, but he sprinkled every Dish with savoury discourse. Plato and Xenophon judged it meet and profitable, that all speeches at Meat and Meals should be written; should we do so, then should we not be ashamed to read the Writings af∣terwards. Note, Beside that sacred discourse (unrecorded) our Saviour undoubtedly held at that Dinner with his Disciples (who, though they durst not move any farther Question about [who he was] yet asked and answered many other more profitable Que∣stions.) Christ adds this to Peter after Dinner; (1.) Concerning himself, and puts Peter upon a Treble Confession proportionable to his foregoing Treble Denial: As Fear had brought him to the latter, so Love must now bring him to the former of these two, lest his Tongue should serve his Love less than his Fear. Christ applies his speech parti∣cularly to Peter, not to make him the Prince of all the Apostles, but because he had foully fallen, and made himself unworthy of any place in the Apostleship; therefore Christ here wipes off that Blot from him, restoreth him to his place again, that with∣out prejudice of the rest, he becomes, as the other Apostles, a Pastor of Christ's Sheep again. The tendency of this Dialogue, is to set Peter to the Rights (not to give him any priority) for Peter had (before this) presumed to profess and promise greater love to Christ than any of his Fellow-Disciples, in saying, when all the rest said nothing, that he would lay down his life for his Master, Matth. 26.33. &c. Now again, he had pretended no less love by casting himself into the Sea to come first to Christ; therefore Christ first asks him, [Simon Son of Jona, lovest thou me more than these thy fellows do?] Wherein Christ first minds Peter of his mean Extract, to humble him, and that he should not pride himself in the Indowments he had, seeing they came not by Nature, but by Grace. Then our Lord asks him not of his Riches, of his Honours, or of the Nobility of his Progenitors, no nor of his Knowledge (which is needful enough in a Pastor) but of his Love, and the quantity thereof, whether he had more love to his Lord than any other of his Disciples had, because he had confidently profess'd [Though all be offended in thee, yet will not I.] Moreover, Christ might well expect and demand greater love from him, than from the rest, because he had heal'd greater sins in him than in any of them: They to whom much is forgiven, ought to love much, Luke 7.47. As the pardoning Mercy of Christ, had mostly abounded towards fallen Peter; so his Af∣fections, when restored, must mostly abound towards Christ. Peter's Answer to Christ's Question was now fuller of Modesty than before, Matth. 26.35. Note; He had now turn'd his Crowing (after the Cock-crow had awaked him, Luke 22.59, 60, 62) into Crying, and humbly answers, [Lord, thou knowest that I love thee.] He saith not as Elijah said, [Lord, I am left alone, even I;] twice over, 1 Kings 19.10, 14. nor doth he dare to say [I love thee more than any of these do] for that had been to judge of the secret Con∣sciences of the other Disciples, which had been rashness and rudeness in him, he could not judge how much love they had, they must stand and fall to their own Master for that, Rom. 14.4. Nor dare he put confidence in himself, as he had done when he so dolefully denied Christ, but modestly commits himself to the Infallible Judgment of Jesus, saying. [Thou knowest, &c.] Note; Nor dare he answer one word about the Measure or Quantity of his Love (which was plainly contain'd in Christ's Question) but only appeals to his Lord concerning the Truth or Quality of it. For the former he had little to say, but for the latter from the Testimony of his own Conscience 〈◊〉〈◊〉 dared

to affirm. Whoever can truly and heartily thus answer Christ, is truly happy; for he looks for Truth more than for Measure. Our Lord doth not quarrel here with Peter's Answer, in arguing it was not full enough to his Question; he only bids him demon∣strate the Truth of his Love, by feeding Christ's Lambs. All Christians are command∣ed to demonstrate their love to the Lord, by keeping his commandments, John. 14. v. 21, &c. Note; But Ministers more especially must manifest their love to Christ in being tender to his Lambs, which are tender in themselves, and exceeding tender to Christ; so that he not only takes care of his young Converts, as his own dear ones, but he also carries them in his bosom, and leads them gently, &c. Isa. 40.11. Christ doth not bid him fleece them, but feed them; nor to exercise a Lordly and Tyrannical Power and Dominion over them: Such shrewd Shepherds (as these) are sharply re∣proved, Ezek. 34.3, &c. And Christ forbids it in his own Disciples, Matth. 20.25, 26. Yea and this same Peter learnt from his Lord, to say unto all his Successors in the Mi∣nistry, [Feed the Flock, &c. but lord it not over them, &c.] 1 Pet. 5.2, 3. Ministers should rather imitate Jacob in his most careful Shepherdizing, Gen. 31.38, 39 40. Note; This charge Christ lays upon Peter twice more, verse 16, 17. Varying only Lambs into Sheep, alluding (as some say) to the three Numbers in the 153 Fishes; the hundred, be the Lambs or Children (that need Milk) who are the greatest part of the Church: The Fifty represent those of more proficiency, whom John calls young men, 1 John 2.13, 14. But the Three are the Fathers, whereof there is the fewest number, such as beget Souls to Christ: Both these latter Christ calls his Sheep, yet of a differing degree. Note; And this Title of Sheep sheweth, that Christians must not be ravenous as Wolves, not biting as Dogs, not crafty as Foxes, not dirty as Hoggs, not haughty as Horses, not stomachful as the Whale, &c. but meek, gentle, innocent, simple, &c. as Sheep. Note; And Christ puts the possessive [My] to all the Three, intimating, I have Redeemed them with my Blood; I love them, and take care of them; therefore Peter must be a Pastor to them, not an Impostor or Tyrant, to Rule over them with Ri∣gour, and according to thy Carnal Reason. But if I be dear to thee, let them be dear to thee also, seeing they are dearest of all to me: Shew now the love of thy heart to me by the labour of thy hand to them. Note; Peter was grieved to be ask'd the same Que∣stion thrice, as if his Lord did suspect his sincerity, or did foresee another future fall: But by his former he had both learnt more modesty, and unlearnt self-confidence thro smarting experience, so that he dare no more presume, but cautiously commit himself to Christ's Omnisciency, who knew what he was, and what he would be, better than himself. None of us should be grieved to be ask'd, or to ask our selves [Do we love Jesus Christ?] three times over: We are Anathema'd if we do not, 1 Cor. 16.22.

In the next place, Christ confirmeth the truth of Peter's Answer, and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him, verse 18, 19. Peter had presumed before, that he could die for Christ, but he was then not able, chusing rather to deny him by fear, than to die for him by love; the reason was, Christ must die for Peter, &c. before Peter can be inabled to die for Christ: His Humane Temerity was preposterous in daring to say before, that he could lay his Life down for his Lord, when Divine Verity had decreed another order, that is, Christ must lay down his life first to purchase a power of perseverance for Peter, &c. And this being now done, Peter may now truly assume such a power of dying for Christ, and not falsly presume it, as he had done before Christ's death, &c. Christ now having dispatched his discourse concerning Peter, then begins that concerning John, occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die, verse 20. Behold what a great change was here in Peter, who be∣fore durst not ask Christ concerning Judas, John 13.23. but beckoned upon John to ask him, verse 24, 25, 26. Now he dareth to ask his Lord concerning John, whether he might glorifie God by Martyrdom also, verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering, now 'tis the great End both of our Creation and of our Redemption, to glorifie God, 1 Cor. 6.20. and Rev. 4.11. And such as so honour God, he will assuredly honour them, 1 Sam. 2.30. As Martyrdom is the lowest subjection that can be paid to God, so it is the highest honour, whereof Peter thought John more worthy of than himself; and should not the beloved Disciple have the honour of Mar∣tyrdom as well as himself; he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom: Christ turns short and sharp upon Peter, for this over-curious Inquiry, saying, [If I will that he tarry till I come, what is that to thee, follow thou me] Verse 22. that is, look to thy self, and trouble not thy self about others. He shall live, till I come to take vengeance on the Jews, City, Temple, &c. but thou

shalt be Martyr'd by the Jews, before the Destruction of Jerusalem, and die the death of the Cross, as I died; therefore saith Christ here, [follow thou me] as he had said to Peter before [Thou canst not follow me now, but thou shall follow me hereafter] John 13.36, 37. to wit, in the same kind of d••••th. Here Christ re••••••ds Peter of the discourse then, intimating, as I truly foretold thy thriee denying me then, &c. so now I as truly foretell thy following me in Martyrdom, therefore prepare for it, &c. As to John's tarrying, &c. I refer the Reader unto the last end of his life, who was the longest liver of all the Apostles, &c.

Now come we to Christ's Eighth Appearance in the Mount of Galilee, as before by the deep Sea in the same Country; which Matthew only relateth at large, Matth. 28.16, &c. wherein there be also many famous Remarks to be well observed. As (1st.) The Time when. It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth, before he ascended into Heaven: For the first first-day he appeared five times, to wit, upon the day of his Resurrection. The last of which five was to the Eleven as they were relating one to another that the Lord was Risen in∣deed, &c. Luke 24.33, 34. Then the second first-day to Thomas, &c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee; and now upon the fourth first-day, he appeared again to the Eleven, &c. upon this Moun∣tain of Galilee. Note; Thus it farther appeareth, that our Lord did not constantly converse with his Disciples, &c. partly because they poor mortals were not capable of his continual presence in his now Immortal State; and partly that his so long absence from them (betwixt one time of his Appearance and another) might make them long the more for his Renewed presence, the worth whereof they were taught by the want of it. He mostly appeared to his Apostles by the Interval of seven days. Note; Nor only to teach them that it was his pleasure to establish the Eighth day, or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth; but also that when the Seven days of this our Mortal Life (which is but seven Years in Law) are expired, then cometh the Eighth day, or the beginning of the Eternal Sabbath in Heaven, and then shall we see our sweet Saviour (standing upon the Shore of Glory) even as he is, 1 John 3.1, 2, 3. Until then we cannot have a perfect sight of him.

The (2d.) Remark is, The place where, it was in the general in Galilee, and in parti∣cular in a Mountain of Galilee; what Mountain this was is not mentioned, but supposed to be Mount Tabor, the same place whereon Christ had given to Peter, James and John, a foretast of his future Glory in his glorious Transfiguration, Matth. 17, 4, 5. Note; The Lord often manifested his great Grace on a Mountain, as there, and here his great Glo∣ry, not only for secret communion with his own Servants in such retired Apartments, but also to teach them [sursumcorda] that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens: Both this Place, and this Time, were appointed by Christ himself [as well when, as where Jesus had appointed them] Matth. 28.16. Though it be not expresly and particularly Recorded; in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection, Matth. 26 32. Mark 13.28. and 16.7 &c. and they were commanded to go into Galilee, Matth. 28.10. and they go thither in order to have this Eighth Appearance, verse 16. Note; Now, had they not known both Time and Place, we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee, John 6.1. and to draw six other Disciples along with him to that work, lest he and they should miss meeting with their Lord then and there, seeing such a miss as that (they all knew) had been very costly to Thomas before but; their knowing when and where, was a Salvo to that fear.

The (3d.) Remark is, The Persons to whom this Manifestation was made; Matthew mentions only the Eleven Disciples, Matth. 28.16. But as he is brief in repeating Christ's many Appearances to his Disciples, mentioning only this one of their meeting him on this Mount of Galilee, which was the main, solemn and appointed meeting (as John only mentions that meeting at the Sea of Galilee) all the other meetings being sup∣plied by the other Evangelists: So is this Evangelist short in relating the Persons, na∣ming only the Apostles as Principals, but probably there went along with them the Se∣venty two Disciples, and many more Believers, who were all desirous to see the Lord. Note; Especially if we refer that Relation of Paul [He was seen of more than five hun∣dred Brethren at once] 1 Cor. 15.6. be referred (as some Learned Men do with great confidence) to this very Time and Place: For Mary Magdalen being bid [Go tell my Bre∣thren] John 20.17. There is no doubt but all these he accounted his Brethren, and such as long'd to see their Elder-Brother Christ.

The (4th.) Remark is, The manner how the Master manag'd this his Eighth 〈◊〉〈◊〉 f••station. Here again our Lord consecrates (the Fourth Time) this New, Christian S•••• 〈◊〉〈◊〉 in holy Exercises, &c. For, supposing that all his Brethren Disciples came out of J•••••••• and all out of Galilee (where he had many more) resorted to this Mount of Vision•• 〈◊〉〈◊〉 not at all to be doubted but that he Preached to this Confluence of People (as he 〈◊〉〈◊〉 done to the Multitude that Golden Sermon on the Mount, which Matthew mentions 〈◊〉〈◊〉 large in his 5th, 6th, and 7th Chapters) speaking to them now the things concerning his Kingdom (as we are assured from Acts 1.4) Thus this New Sabbath was san•••••• fied, &c.

Inferences hence are, (1.) Our Lord is never worse than his word, but often better than his promises: He had promised to meet them in Galilee [There shall ye see me] M•••••••• 16.7. And though he had met them twice before in Judea (which was more than 〈◊〉〈◊〉 had promised) yet now again he meets them (at the time and place appointed) also 〈◊〉〈◊〉 Galilee, not shuffling them off to be satisfied with those in Judaea. He is faithful 〈◊〉〈◊〉 performing, as well as merciful in promising; as his Love moved him to make 〈◊〉〈◊〉 promise, so his Truth binds him to perform it. He will do it, because faithful, 1 〈◊〉〈◊〉 5.24. 2 Tim. 2.13. and Rom. 4.20. He will perform with his hand what his mouth 〈◊〉〈◊〉 spoke, and do as he says. They shall meet their Lord who promised it, and not 〈◊〉〈◊〉 with a disappointment.

(2dly.) 'Tis a blessed frame to be willing to wait upon the Lord at such times 〈◊〉〈◊〉 places as he hath appointed. Let the Lord manifest himself to us as he pleaseth, 〈…〉〈…〉 our duty to attend those means and meetings that are of his own appointing; in so ••••∣ing we may meet him, and he us; as here, The Lord loves the Assemblies of Saints, 〈◊〉〈◊〉 87.2. and he will draw nigh to us in mercy, if we draw nigh to him in duty, Jam.

(3dly.) 'Tis not enough to see Christ once, but we must long to see him often. The Disciples had seen him twice or thrice before this; yet long to see him again, in 〈◊〉〈◊〉 hereunto they went away from Jerusalem into Galilee, a long Journey to this Moun•••••• Galilee signifies (as before) Transmigration, or passing away. We may not grud•••••• take long Journeys, to pass away from City to Countrey; yea, from one Countr•••• 〈◊〉〈◊〉 another, that we may see the Lord, whom we cannot see too often, either in the 〈◊〉〈◊〉 or in the Countrey. We still have new doubts (as they had) to be done away by 〈◊〉〈◊〉 New Appearance.

The Ninth Appearance of our Lord was to James; this was Recorded only by Paul, 1 Cor. 15.7. and not by any of the four Evangelists, nor is the time, place or manner mentioned any where; but 'tis supposed this was not done in Judaea before the Apostles went away from thence into Galilee, but after their Return from Galilee thither. Note This James was not the Son of Zebedee, who was slain by Herod, Acts 12.2. but the Son of Alpheus, call'd James the less, Mark 15.40. Brother (or Kinsman) of the Lord, Gal. 1.19. who was alive when Paul wrote this passage. I find an odd fancy in Hay•••••••• who affirmeth that this James made a Vow, He would abstain from eating any thing, till he had seen the Lord, and therefore did the Lord pity this long Faster, and so ap∣peared to him the sooner; but these unscriptural conceits do too much palliate the M••∣rit-Mongers in Popish Fastings. More probable is the Opinion of Learnd Dr. Ligh••••••••, who saith, that the Appearance of Christ to this James the less, made him so very fa∣mous, as to make up again the Triumvirate, and to be Ranked in the like Dignity with Peter and John, and was Minister of the Circumcision in a special manner with them, Gal. 2.9. As they were to the Jews scattered abroad, so he was Residentiary in Judaea, Acts 15.13. and 21.18. Gal. 2.13. The other James (his Name sake) was indeed ex∣ceeding famous, as being a Boanerges, or Son of Thunder with his Brother John; the name of which two, and Peter's, were only (of all the Apostles) changed by Christ, and the privacy that Peter, James and John, had the priviledge of with their Lord (more than any of the other Apostles) both at his Transfiguration upon Mount Taboa, and in the Gar∣den of Gethsemane's Agony, made them three of singular eminency. Now that Golden Chain of three links was broken by Herod's Martyring the middlemost of them, Acts 12.2. Therefore to piece the Chain again, the Lord personally appears to this younger James particularly; which wonderful vouchsafement was not only an Argument, but also carried the Authority of a command, that this James the less (upon the death of the other) should become James the great, and be brought into the same Rank, Office and Imployment; to which may be added, how Antiquity did honour him with the Title of James the just, who was, among Believers, espetially among those in Judaea, of great Reputation and Authority.

The Tenth Appearance of Christ (the last of all) was, That upon Mount Oliver St. Luke

saith, [He lest them for••h as far as Bethany] Luke 24.50. Bethany was near Jerusalem, and bordering upon the Mount of Oliver, Mark 11.1. and Act's 1. 〈◊〉〈◊〉. At this Bethany his three dear Friends dwelt, La••dr••s, Mary and Martha: From hence he went to his Cross, and from hence also he would go to his Crown; for from this place he ascend∣ed up to Heaven. This last, we may well suppose was the great, grand and most ge∣neral Appearance whereunto more than 500 were Assembled (that Paul speaks of) 1 Cor. 15.6. to take their fast farewel of their Ascending Saviour. All his numerous Disciples but of Galilee, as well as those fewer out of Judaea (for the Disciples that met in Jerusalem, were reckoned no more than one hundred and twenty, Acts 1.15.) how∣ever numerous that on Mount Tabor's meeting in Galilee was; yet now when he remand∣ed his Disciples back from Galilee to Jerusalem, and there comes again to them, leading them out thence to the Mount of Olives (for more secresie from fresh uproars, and be∣came no wicked ones must be witnesses of his Ascension, Acts 10.47.) This last Ma∣nifestation upon Earth must be to a more numerous meeting: This Opinion (saith Peter Martyr on 1 Cor. 15.6.) is backed by the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Above] which respects place as well as number, implying (saith Grotius with Peter Martyr) that Christ shewed himself on high as standing up upon some Rising ground, or lifting up himself into the Air to be plainly viewed by this great Company, so they all conspicuously beheld him in his own former figure and lineaments, nor yet in the Majesty of his glorified Body, lest they should mistake him for some glorious Angel, and not as one who was Cruci∣fied, dead and buried. Note; Therefore did he hide his Glory during the forty days, rather for their sakes, than for any want of it in himself; for it was necessary for the Disciples that they see him so as to know him, that they might the better Preach the great Truth of the Resurrection. Pareus saith likewise with others, that this last was the solemnest meeting, it being Christ's Valedictory Appearance to above five hundred persons at once; this must needs be a General Assembly for settling the great Funda∣mental Truths of the Christian Religion to be known, believed, and observed in the Gospel-Churches to the end of the World. Note; At this last meeting (which Paul also mentions, 1 Cor. 15.6.) with five hundred Brethren Christ's last work was to settle a Gospel-Ministry, then Baptism, &c. as is principally and largely described by Matthew and Mark, and more briefly by Luke and John: By all those Testimonies it is manifest, that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem, at which the Lord gave out his commissions to the Apostles, and first Indued them with a full power of Preaching the Gospel to all the World, and of Baptizing all Nations for remitting of sins; also he gave them Ministerial Authority; he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom, which they more especially looked for now, that their Lord was Risen from the dead (a work far above all his former Miracles while he was living) and had now brought them to Jerusalem again with such a confluence of followers, and where he taught them things pertaining to the Kingdom of God, &c. Acts 1.3, 4, 5, 6, 7, then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them; at length he led them forth as far as Bethany, and they all looking on, he As∣cended into Heaven, verse 9, &c.

The Grand Remarks that concern this last and most solemn meeting, must be col∣lected by piece-meal out of the four Evangelists. The first out of Matthew, chap. 28. verse 18, &c. [Jesus came near and spake to them, &c. This he did (saith Grotius) in his last Appearance, as appeareth by comparing this place with John 21.15 &c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem, both before and after, when be∣ing at Bethany he was about to Ascend, &c. Then Christ came nearer and in a more familiar manner, to do away at once all their doubts fully (as he still draws nearer to all his weak doubting Disciples, and communicates himself more familiarly to them) plainly saying, [All power in Heaven is given to me] He had it from Eternity as God, Phil. 2.7. now 'tis given him as Man (for Redeeming Mankind) at his Resurrection, ver. 8. Here Christ praemiseth his power, yea and promiseth his presence, Mat. 28.20. the better to perswade the Apostles to undertake this Work, his great Work of subduing the World to the Obedience of Faith: To incourage them therefore there∣in, he faith, [I have all power in Heaven] that is, to send the Holy Spirit thence to you, Asts 2.33. and to take you into Heaven when your Work is done, Mat. 25.34. [and on Earth too] that is, a power to gather my Church out of all Nations, Ps. 2.8. Mark 16.15, 16. and to Rule as Lord over all, Acts 10.36, 43 Eph. 1.20, 21, 22. Rev. 17. ver. 14 Dan. 7.14. [go ye therefore forth] in this my strength (as Gideon did Jud. 6.14.)

execute your Office and Fear not the Face of Man, doubt not of sucess▪ for though ye be but Barley Cakes, Course and Contemptible, yet in my Name ye shall over∣throw the Weak Tents of a Wicked World, and the strong holds of the Subtle Serpent, Jud. 7.13. Your despised Lamps and Pitchers shall Atchieve great matters [ye shall Disciple all Nations, deliver to them my Doctrine and Sacraments, and reduce them from their Extravagances into an Universal Obedience, the whole Man unto my whole Law, and though your Work be hard and above any humane hand, yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies, to prosper you in your Enterprizes, and to perform for you whatever heart can wish, or need require] ver. 19.20. This precious promise [I will be with you] includes, to protect, to direct, to comfort us, to carry on our Grace, and to Crown us with Glory.

The (2d) Remark is, From the Evangelist Mark, Chap. 16.14, &c. Who Sums up all Christ's Appearances in one, so useth his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Postremo, or lastly: Com∣prizing this last Appearance as well as those that went before his last charge to the Apostles [go Preach the Gospel to every Creature] ver. 15. not in Judea only (as be∣fore, Matth. 10.5, 6.) to the Jews, but also to all Gentile Nations now the Par∣tition Wall being broken down, Eph. 2.14. not that they were immediately to go forth, for they were to stay till the Spirit came, N. B. And Mark joins with Matthew in shewing that, Faith and Baptism cannot save without Obedience, adding only the Apostle's Credential Letters, to wit, the miracles done by them, a necessary fence for the young Plants of the Gospel.

N.B. But this Evangelist Mark's Conclusion makes it more plain that he compre∣hendeth this last Meeting [so then after the Lord had spoken to them, &c.] ver. 19 that is, all the precepts, and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God, Acts 1.3. he had nothing now to say but to Seal all with sending the Spirit, he was lifted up into Heaven▪ (a Blessed resting place after he had been tyred out on Earth) taking along with him the earnest of our flesh and sending down the earnest of his Spirit, which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection: The Spirit came and made the Gospel-Ministry successful attending it with signs, verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry.

The Third Remark, upon this last Appearance, is from Luke, Chap. 24.47, 48, 49. where Christ gives out his Commission and Institution of a Gospel Ministry again, Defining the Office of Teaching, what and whom the Apostles ought to Teach, and promiseth to send the Spirit, but withal commands them to tarry at Jerusalem, till the promised Spirit came upon them, which precept is a most pregnant proof, that the Evangelist speaks here of Christ's last Appearance, for before this they were at liberty to go into Galilee, and never till now confined to stay in Jerusalem: Whereas they went whither they would before this, some to Emmaus, others to Galilee, &c. But now they must tarry here Ten Days more, till the day of Pentecost came, &c. St. Luke goes on here, giving us an account how [Christ led them out of the City to Bethany] ver. 50. and there the Disciples had the Lord's both Benedixit and Vale∣dixit, &c. He both blessed them (as Jacob and Moses did the Patriarchs at their depar∣tures) and bid them farewell: Then did the Disciples return to the City, and there put themselves into a posture to receive the Comforter, ver. 51, 52, 53. preparing themselves Ten Days for the Spirit's coming and their Reception of it, &c.

The (4th,) Remark is from John, who likewise gives the like account of the Apostle's Mission into the Ministry, and Commission that did impower them for the Remission of sins, &c. But because he placeth it not upon this last Appearance before his As∣cension, but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection, John 20.19, 21, 22, 23. therefore meet we here with the most obscuri∣ty, which yet may be cleared by considering.

(1.) That John (writing the last of the Four) Records only what the other had omitted, save where the Contexture of the History required, hereupon he saith no∣thing of Christ's Ascension, because both Mark and Luke had left it needless as to him, they having spoke largely of it already, and why Matthew saith nothing of it too, 'tis sup∣posed, because he wrote his Gospel in Judea, where none doubted of it, seeing 500. Eye-witnesses thereof put it past all doubt in that Countrey; but both Mark and Luke writing to those that lived out of Judea, it was more necessary for them to Record his Ascension: This Specimen is enough to take off Scruples about such Historical

passages that are not alike related by all the Evangelists, as to circumstances, if it be (2.) considered, that John mentioneth here the substance of a Gospel Ministry's Instituti∣on, as to both the mission and commission, &c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest, as the Lord's Saluting his Apostles twice with [Peace be to you] the better to make them Preach the Gospel of Peace, [As my Father sent me, so send I you] not to destroy but to save Souls, and likewise [his breathing upon them] as God did upon Adam, whereby he became a living Soul. And saying, [Receive ye the H••ly G••••••••] ••••••ma••••••, those make but ••••d 〈◊〉〈◊〉 he•• that receive him not first, &c. By the Divine 〈◊〉〈◊〉 t••ings of Christ upon their h••••••s, &c.

But (3.) Suppose it be not the same History, yet is it at the least a Material Branch of it, as to the power of the Keys, in remitting or Revenging Sin, as Peter did on Ananias and Saphira, Acts 5.5, 10. It was a pawn and pledge of that promise of the Father afterwards powr'd out at Pentecost for inabling them to speak with Tongues and to work miracles; whereof Thomas (though absent at that time) was made partaker, as well as the power of remitting sin, &c. Without his being breathed upon with the rest, and so was Paul also long after, though one born out of due time, 1 Cor. 15.8. To whom Christ Appeared from Heaven, Acts 9.5. as he had done to Stephen in Heaven, Acts 7.55. and as he had done all these Ten times to others while he was on Earth: Yea and more such Appearances here might probably be, which (as John in∣timates, Chap. 20.30▪ are not written, yet enough is, to make us believe ver. 31. So that it is not at all improbable to say, that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establish∣ing it as our Christian Sabbath, and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned (though this be not written as all could not be, John 21.25.) before his final farewel and disappear∣ance at his Ascension (which history begins the Acts of the Apostles, to which place I adjourn, the Discourse thereon). The good Lord help us to be duely prepared for his last and great Appearance at the last day. We should be both looking for, and hastening unto the coming of our Lord, 2 Pet. 3.12. It will be sudden, therefore be we always ready, Matth. 24.44, &c. Having our Loins Girt and Lamps Burning, Luke 12.35. Like wise Virgins to meet our Blessed Bridegroom, Matth. 25.10. Crying, Come Lord Jesus▪ come quickly▪ Rev. 22.20. Amen▪

Δάξα τᾷ Θεῷ.

The end of the first Part.