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A Complete History and Mystery of the Old and New Testament

Christopher Ness (1621-1705) · 1,667,598 words · 7412 min

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stooped so low herein as is the distance betwixt the Sate of Innocency, and the fallen 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 become 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 die, 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 fallen 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 fallen into Disgrace with God his Maker, and was bound over to the Devil by his Treasonable Disobedience. While a Nobleman keeps the King's favor 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 fallen 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 faculties 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 Infirmities upon him: and Christ did not grow in the Knowledge of Vision, or in that Infused ( 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 Knowledge 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 Church'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. 'It is 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 necessary 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 Ancients say, That Mary carried Christ [ 〈 in non-Latin alphabet 〉 ] in her Heart, as well as [ 〈 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 insensibly, 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 endued with all Natural Excellencies, 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 Luminaries 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 Commotion 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 conceived 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 simply so, as other Men Are both from Adam and by Adam. He was from him in his Human 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 sanctify the Impurity of Ours. Christ Began 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 Savior. 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 Savior 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 the Baptist. The World did wonder a little at it, Luke 2.18. 'It is a wonder that they wondered no more, that Christ should be Born of a Woman without Man, whereas All the World wonders 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 Honorable 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 fetched 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 〉

The Heathen Poet Linus could say, All things are easy with God, and nothing is Impossible. 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 Mystical 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 mere Embryo's, Moles, false Conceptions, that become bare Abortives and never see the Sun: Many have good Motions and good Desires 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 seemed to be conceived in the Heart, comes not on to be born and brought forth into the Life, they cannot say [ 'It is 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 Holy 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 smoking Flax, Christ will not smother or quench it, Matth. 12.20. God forbid we should do it ourselves. Therefore should we be like the Woman greatly wondered 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 Corruptions 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 Mystically 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 Use: 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 General, 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 called 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 shows the latter, and Luke the former: 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 called 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 Savior 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 cried 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 called 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 Waterpots and all, John 4.28. All this is Recorded in the Gospel for the Everlasting Honor of this poor Blind Man, when mighty Monarch's are passed 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 matched to a common Carpenter: Yea at her Purification (though she was rather sa 〈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 Belly: 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 Celestial Incomes, when we yield to God in a Promise.

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

First, The General, we find, Gal. 4.4, 5. When fullness 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 fullness of Time for the accomplishment of all God's Promises.

2. This fullness of Time, as it hath brought forth already the grand Promise of the Old Testament (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 fullness of Time is come for accomplishing other Promises not yet accomplished: 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 〉 ] 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 Judgment: Every thing is beautiful in its season, saith Solomon, Eccles. 3.11. Zacharias 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 blessed Work ) who waits on us with Mercy; as most wisely both knowing and choosing the best Times, wherein to deal forth his Favors, Isa. 30.18. God both hears Prayer, and saves his People in the most acceptable Time, Psalm 69.13. and Isa. 49.8. Hence Jacob willingly waited for God's Salvation, Gen. 49.18. and old Simeon for Israel's Consolation, 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. Zion '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 fullness 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 limited 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 considered 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 always ready, but my Time is not yet, John 7.5, 6.] 'It is 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 Deliverance. 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 Beloved, until himself please, Cant. 2.7, &c. 'It is enough for us to know (as our stay ) that his fullness 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 nowhere, 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 [ 'It is the Voice of our Beloved, &c.] as the Spouse did, Cant. 2.8. this we shall undoubtedly do at the fullness of Time, which is daily hastening 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 Terror of the Wicked, must be for Comfort to the Godly, the Destruction 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 before this fullness of Time, were disappointed; He then came when but four or fewer looked 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 departed 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 Country. 5. When Augustus Caesar (the Roman Emperor ) caused all the Roman World to come and be Taxed, Luke. 2.1. from which express Histories 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 Patents, made a Promise to them of their Restoration by the Seed of the Woman, but deferred 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 fullness of the Gentiles, the pulling down of Babylon, the Building up of Zion, 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 signify, How exact God is in fulfilling his Prophecies and Promises; for Christ came in the Flesh, as the true Shilo, at the very Time foretold 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 profane 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 among 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 hopeless 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 into the Wine of Consolation, which we (with old Simeon) do long for, Luke 2.25. Lazarus 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 another Kingdom, in the days of the Roman Kings, that should batter, break down, and destroy all those Kings, which Kingdom should stand forever. 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 into his Kingdom, and to be made Subjects of that Kingdom which will waste all others, and itself never have an end.

The Fifth Mystery hence is, To show how Christ for our sakes came under the Tax not only the Money 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 Ass was loaded, and laid it upon his Son Isaac, Gen. 22.6. so we were the Asses that were burdened, but God took off the burden, 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 advanced 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 burden was no burden to her, having seen it, to teach us Christ's Yoak is easy, &c.

(6.) Her joy in Singing Hymns was soon damp'd with just Joseph 's intent to put her away, to show, 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, called Bethlehem, one of the least comparatively, 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 Providence 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 Tyrannical, as not to spare Big-Bellied, Women • which occasioned 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 Decree, which fetcheth Mary out of Nazareth, that Christ might be born at Bethlehem: The Emperor thought nothing of the Messiah's Birth in these acting • no more than Nebuchadnezzar did in another case, Isa. 10 7. both those Grandees looked only at proclaiming their own grandeur, and uncontrollable Commands to the World: However 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 purpose, as the Porphyro-geniti in Constantinople are, but [ 〈 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 show that all comers 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 comers to him, yea, such as come without Money are welcome, 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 testify) the Stable was dig'd out of the ground, and Jerome adds, in hoc terrae for amine, &c. In this Cell or Hole was the World's Creator Born, Swathed, Visited, Adorned, Circumcised, &c. His Swadling Cloaths were poor and ragged, (as 〈 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 Savior 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 furnished 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 shows the heinous guilt thereof: Sin is compared to a Curst Dog that lies at the Door, Gen, 4.7. No sooner was Christ come into the World, but this Bandog (Sin) caught hold of him, stopped him, and stripped him of his former glory, turned 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 favors, and that we are less than the least mercy, Gen. 32.10. yea unworthy of the worst accommodations, either for dwelling or livelihood, &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 extraordinary, (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 the Baptist 's Birth, though his Conception hath an higher and a distinct Character. 'It is expressly 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 [Utero 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 Virgin had brought him forth, such was her love to him, that she swaddled him with he 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 wrapped 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 〉 , Prond Capite & propenso collo Introspicere, • o Peep into it, and to look Wishtly and Intently upon it, 1 Pet. 1.12. As the Cherubims of old Looked into the Mercy Seal, Exod. 25.18, 19. Hereupon the Romanists, not being 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 Midnight, 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 lie 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 Ugliness 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 passed through it to sanctify 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 shows, 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 itself 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 chooses 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 Colleague, and observing an honest Shepherd Admiring 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 itself to the Top hereof Hereby 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 appeared by the gifts they offered 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 rained down at our Tent Doors, go out to gather it. But we must in seeking Christ follow the Star of the word, and not Human 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, though' 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, nobody 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 Palsy 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 Depart 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 stir'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 stir'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; though' 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 Manifestation 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 though' 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 die. (2.) As God's Servant. (3.) Departing only as out of one Room into another. (4.) In Peace of Conscience and Favor 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 Circumcision, 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 Transubstantiating 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 Obedience. 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 Enjoyment 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 signify (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 Cattle that were not accounted 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 show the Corruption of Man's Nature 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 purify it from its uncleanness. Thus the Jewish Infants were accounted unclean for seven Days. (2.) This eighth Day for Circumcising 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 ordained Circumcision then, That at least one Sabbath might pass over the Child to prepare 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 Circumcised 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, Glorify 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 tied 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 die before: The Covenant indeed is absolutely necessary to Salvation, but the Seal thereof is not so, but respectively 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 Ancients ( Ignatius, Cyprian, and Austin ) concur in this, that the first Day Sabbath or Lord's Day, was wrapped 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 several Psalms ) to signify, 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 Circumcision, 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: Therefore the Amputation of the [ 〈 in non-Latin alphabet 〉 ] superfluity of Naughtiness (so called, James 1.21.) was commanded the People of the God of Abraham, lest their Uncircumcision 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 called profane, because He was the first that drew forth the Foreskin after he was circumcised, whereby He denied God and the Character 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 Use, to mind them of mortifying their Sins. 3. A Theological Use, to remind them, both of God's Holy Covenant with them, and of their being an Holy Seed to God. And 4. An Eternal Use, 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 Letter, &c. Oh how honorable is the work of Mortification, to be called 〈 in non-Latin alphabet 〉 , as if equal with a Mansion of Glory not made with hands, 2 Cor. 5.1. yet this wonderful 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 applied 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. hindering 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 withered 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 show himself a Member of that circumcised People, John 1.11.

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

Thirdly, To signify 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 wholly 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 all-sufficient Savior to all sorts.

Sixthly and Lastly, To denote that Christ's Circumcision must take off our Uncircumcision, 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 also to us, as it was to the Jews, a Seal of the Righteousness of Faith, Rom. 4.11. Circumcision (of itself) avails nothing, Gal. 5.6. where the Heart is not Circumcised ( unregenerate Israel was to God as Ethiopia, 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 Circumcision, 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 prayed, Remember thy Name O Jesu, and be a Savior to me, &c.

CHAP. V.

NOw after Christ's Circumcision, the various passages of his private Life do follow. 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 Purification, 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 show, to satisfy the Law, much less in Hypocrisy: 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 acknowldge 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 demur 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 Traveler Christ became to redeem us the brood of Travelers (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 fearing 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 appointed 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. 'It is 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 die 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 Egypt. 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 Metropolitan City) how much more when Christ was come to Jerusalem itself, and thus proclaimed to be the Light of the World and the Glory of Israel, Luke 2.32. Yea the World's Redeemer, ver. 38. and Governor 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: 'It is said expressly that Herod was exceeding wroth, Mat. 2.16. Hereupon the Destruction of this most Innocent Babe was Designed; but God (who had this Bloodhound in a Chain) pulled this harmless Lamb out of the Lions Mouth by a sweet Providence, for He sent his Angel 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 Egypt, 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 called (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 destroyed 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 〉 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 Egypt 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 Dangers. 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 thereby. 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 Wilderness, and lived wholly of Robbing and Spoiling all that passed 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 every bush, level'd all the Rubbish that hindered 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 woeful Wilderness Joseph and Mary (with the Child Jesus ) passed from Judea into Egypt; All exposed 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 Myrrh (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, seeing 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, 'It is 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 Egypt and up again into Judea. N. B. Note well, 'It is a work of wonder likewise, that Egypt must be a Sanctuary of Safety to the Son of God, which had been an house of Bondage to the Children of Israel. Especially, considering, That when Christ came thither (as some say) All the Idols of Egypt 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 learned. As,

1. Christ humbled himself so low as Conception, (wherein we receive our first Tincture of sinful Corruption, that he might become a complete Savior 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 clothed 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 〉 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 called the Lily 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 Honor.

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 Wonders, &c.

4. Augustine 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 Monarch • for their Ears are clo ••• d and closed with Honors and Pleasures, &c. But the happy Tidings hereof were told to poe • despi • able Shepherds.

6. The Wisemen offered 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 servant Prayer, and the Myrrh 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 fullness of the Age in Christ, Eph. 4.13. (1.) He was lovely 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 Choir 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. woe 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 Righteousness • (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 there be in Leo, but when he comes to Judge the World, then this Sun will be in Libra, &c.

9. 'It is 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 uneasy 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, having 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 bloody Covenant 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 Sanctify 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, therefore 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 Egypt. 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 Thousand Innocent Infants were bloodily Butchered: So 'tis Recorded in the Greek Kalendar, and (they say also) that John the Baptist was in eminent Danger of being Murdered too, had not his Parents hid him from Herod 's hands, by sending him away into the Desert, (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 Murder as this None-such was, whereby, without any heat of War, so many 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 killed 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 mocked 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 entertainment 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 upon 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.) 'It is 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 being so Sacrificed, &c. and that their Souls (together with all other Martyrs) Under 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 upon the back; not long after this bloody Butchery at Bethlehem (which was so barbarous, 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 loathsome 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 putrefied 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 Frenzy he slew his own Son Antipater (whom a little before he had declared to be Heir of the Kingdom) and designed 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 Bethlehem, 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 Critics 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 ourselves with livelihood in that strange Country?] 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 Education, but the fear of Archelaus (as Cruel, though 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 handled 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 anything 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 forever 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 〉 or height in the School of Hillel, and Shammai, then did their Scholars grow so high and haughty, that they not only assumed 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 quarrel'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) shown his wonderful Wisdom in deciding the controversy between the two Harlots by discovering the yearning Bowels of the one from the other when he was but twelve years old, 1 Kin. 3.16, to • 8. so our blessed Savior (the Antitype) at the same Age, manifested his Matchless Wisdom among the Doctors, not only Hearing, but also posing them, so that they were all astonished at His Understanding and Answers, Luke 2.42, 46, 47. For the Grace of God was upon him, ver. 40. yea without measure was his fullness 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 Christ'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 sometimes 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 sorrowful 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 Public Life, which was the Principal Task of all the Evangelists, they treat of his Public Ministry, and not of his Private Life and Employment, 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 favor 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 secrecy.

Secondly, Some indeed have these sentiments, that his blessed Mother Mary must undoubtedly be acquainted with some of his Domestic 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 〉 , 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 turned 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 Ancients 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 Manifestation. He was no longer called 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 Savior before he entered upon the Ministry made Ploughs, Yokes, &c. to which Baronius consenteth, saying, that Christ alludeth to his own making of Yokes, when He said [My Yoke is easy,] 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 called him a Carpenter, Mark 6.3.

Fourthly, The Poverty and Meanness of Christ's Extract, Education, and Occupation, became a Stumbling Block and Rock of Offence to the Carnal Jews, who looked for a Messiah of an Higher Port, and to come in a more pompous posture; beside, his coming out of Nazareth (from whence they expected no good, John 1.46.) at his first appearing in his Public 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 public appearing out of Nazareth ) was either not taken notice of, or now not remembered. Therefore the Jews could not own Him for their Messiah, who made his first public appearance (to be Baptized of John the 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 Laborious 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 excepted, Heb. 2.17. & 4.15. 1 Pet. 2.22. So that in respect of his Human 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 human 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 shown 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 extraordinary Wisdom. Yet that Beam of his Deity (which he there put forth in disputing 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 Ancients say, Christ withdrew himself from his Parents unobserved by the same power, as he did through the midst of his enraged Adversaries, Luke 4.30. for his Parents having brought him up with so great careful love, could never be guilty of such careless 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 supposed he had been with the Men, &c. so happened he to be lost. If he purposely withdrew, it was because he would not seem to despise his Parents, who might have hindered his disputing by commanding him away, and the same Divine Power, preserved 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 pronounced him Jaultless; Judas styled him [his Innocent Master] and the Devils themselves openly Declared him [the Holy one of God.] All this Testimony 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 Labor of Hewing Wood, &c. at Home, beside the Dangers he was exposed unto Abroad, &c. now he being about Thirty years old, and having 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 Traveler from place to place, yet doing good everywhere, Acts 10.38. every 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 Savior was so to sanctify us.

The First Place this best of Pilgrims travel'd to in his Public 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 the Baptist, Mat. 3.13. from Galilee thither, 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 Member 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 entered 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 sanctify Baptism to us and to dignify his own Ordinances for us. Though our Savior 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 Righteousness, He came to John (who had not seen him before, being parted by Herod 's Persecution, till this fullness of time) for his Inauguration and to be Proclaimed by him the Grand Prophet of the New Covenant. John the 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 Luster in our Horizon.

N.B. Note well. All the Three Persons in the Trinity concur'd in this solemn Baptism: 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 concur'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 before about Man's Creation, [Let us make Man] Gen. 1.26. Now it was that the Heavens opened, Mark 1.10. (when Christ came to be the Savior 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. 'It is 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 Mathematicians 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 obtained 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 supposed to be the Wilderness of Sinai. N.B. Note well. No Place more fit for Satan to Assault our Savi •• ▪ 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 publicly with Thundring, John 12.28. In this Wilderness was Christ those forty Days and Nights among Wild Beasts, Mark 1.13. yet sat 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 splendor, 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 Prayer, 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 Assault, 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 bidding 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 helped 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 Human Body of Christ violently through the Air (whereof he is called 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 unnecessary a Protection when there were Stairs to go down. However this is the Devil'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 Temptation. The longest Robe (though never so richly Embroidered, Enamel'd and Studded 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 itself 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 ourselves 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 Human folly) He cannot Bite us. His Barkings are his Logic and Rhetoric whereby he persuades us to come near Him, to untie his Chain, and loose his Muzzle for Him, that He may Devour us by making us Destroy ourselves, Hos. 13.9. what is this compliance with that cursed 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 wished 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 Temptation] then may we not Lead ourselves 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 called Pisgah, Upon the Top of which the Lord shown 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 Savior'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 Flies beaten off will come on often, therefore are called Impudent Creatures) and Musters up all his Forces, unites all his Stratagems and Strength in this last Assault, and Impudently offered the Maker of the World, a gaudy Map of it in Beauty and Bravery, 〈◊〉 witching enough doubtless to a Worldly Mind. But hereupon the Lamb grows angry as a Lion, rebukes his Impudence, and removes him out of his presence &c. some say that our Savior 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 Peregrination, 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 Naphtali; and this Division was occasioned by the twenty Cities of Galilee which Solomon gave to Hiram the King of Tyre, 1 Kin. 9.11. Therefore was it called 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 Zodiac, the twelve Tribes for his twelve Sings, &c. ) stayed longest among them. These two Tribes (as Jerome 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 Naphtali, Isa. 9.1, • . Our Lord was a long time in perfecting this perambulation, he walked or went about Doing Good, this whole Circuit, Acts 10.38. which contained many great Towns and Famous Cities, in Zebulon, were Nazareth, Bethsaida, Cana, Naim, &c. and in Nathali were Capernaum, Riblah, Caesaria, Philippi, &c. All which Populous Places promised a plentiful Increase and Income of the Evangelical Harvest. 'Twas the Prudence 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 Conception 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 Discovered, as Hos. 7.1. It broke out as the Leprosy in their Foreheads, they refused to be Reformed, and hated to be Healed. Though Christ (in his second Perambulation) was admitted to be public 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 incur'd a greater Displeasure, for Woe 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 Ruin of it) rush'd in upon that City. N.B. Note well. Oh Pray, Pray, Pray, That such a dismal Day of Removing our Candlestick may not come, That our Sun of the Gospel may not go down at Noon, nor the Glory of God depart from our English Israel, that our Dear Redeemer may not be provoked to turn his back upon this our Nazareth.

The Second Remark is, That when Christ left Nazareth (because that Great Prophet had no Honor 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 became 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 Neighbors. Here the Corn was White unto the Harvest, John 4.35. and did solicit Laborers; 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 precious 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 Naphtali '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 show 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 the 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 expected (to he is and will be to all-Comers 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. 'It is good to come near Christ, and not be shy, 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 Honors Marriage with a Miracle, though Antichrist dishonor it with Mistakes and Prohibitions. Those Miracles that are fathered 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 domestic 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 Public 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 Designation, &c.

From hence Note, N.B. Not well. 1. Seeing Christ honored Marriage State thus with his Presence and Miracle, Married Persons must not Dishonor it by turning 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 contrary, 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 Public Life) as order 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 Vision was His seeing ten Devils at a Sermon, and but one at a Market, for which this Reason was rendered, 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 into 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 astonished at his Doctrine; as one saw him without Reverence, so none head him without Amazement, even this Demoniac 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 Impudence! As if Christ were not concerned, where his Members are perplexed; the Devil grossly 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 Sovereign suffers in his Subject, nor is it other than Just, that the Arraignment of the meanest Malefactor runs in the style 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 Ministers 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 Sovereignty over him, he is but under a Reprieve, &c.

The Second Remarkable Miracle Christ wrought there at his own City (as Capernaum is called, 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 Synagogue-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 distinguishes a day of Thanksgiving (as every Lord's Day ought to be for our Redemption) from a day of Humiliation. 2. That Peter had a Wife, and all the Apostles (saith Ambrose had Wives save only John and Paul, but if John were the Bridegroom in the Marriage 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 Ministers 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 Primitive Confessor) in the Nicene Council. By Ignatius (Scholar to the Evangelist John ) who pronounceth all such as call Marriage a Defilement, to be possessed with that old Dragon the Devil, Epist. ad Philadelph. But above all by the Apostle, who saith Marriage is Honorable 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, called by the Greeks [ 〈 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 healed her with a touch of his Hand. Hippocrates and Galen (with all their Cito Tuto & Jacunde, &c. ) could never find such an easy and speedy cure; here a word and a touch only do the Deed in an instant, without long Diet-Drinks and many tedious Evacuation. 5. Christ can turn us to destruction, and then say return, Psal. 90.3. and when we are Dead to ourselves 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 signally healed) arose and ministered 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 evening 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 suffered 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 healed 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, Dwelling 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 misimprovement 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 National and Notorious Sins, bring down National and Notorious Plagues from a Sin-Revenging 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, beside 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 Perambulations 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 Capernaum would have stayed 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 Public Life by four Jewish yearly Passovers. The first Passover John Records, 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 Christ's 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 (aforementioned) 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 casting out a Devil in the Synagogue there, His healing Peter 's Wives Mother, and many 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 Evidence 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 flocked thither from all parts, such as came from far, could not bring Sacrifices 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 cozenage 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 called those Priests a pack of Thieves. No better are all such who under color of Religion hunt after filthy lucre.

Then Christ mars their Markets, and drives them all out of the Temple with [procul, 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 Ubi optime, sed ebi quaestuosissime, non dantur dignioribus, &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 cattle 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 hindering 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 dazzling splendor and uncontrollable 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. Jerome extolleth this Miracle above restoring sight to the blind, use of Legs to the Lame, and Life to dead Lazarus, &c. And that Antient Father addeth, Quotidie Jesus Ingreditur patris Templum, & ejicit omnes tam Episcopos, 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 Prophaners of his Temple with the same sauce; for the Dovesellers had only words from him, while all the other had blows. 'It is said expressly, That Christ only said to the Dove sellers [Take these things hence, &c. ] John 2 16. The cause of Christ's tenderness 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 Apostasy 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 Irresistible Expulsion. Thus they maliciously pressed for a Miracle while they were under one, yet Christ answer them obscurely, because they were unworthy of plainness, 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 called a Tabernacle, 2 Cor. 5.1. wherein the Soul dwelleth, and the Temple wherein the Holy Spirit dwelleth, 1 Cor. 6.19. and therefore we may not Harbor Lusts that defile God's Temple, Money-Merchants, &c, least Christ come in Anger and Scourge us with Scorpions, &c.

The Third Passage of Christ's Public Life, (which began at this first Passover Reforming 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, called 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. unless some were done, which are not related. Those Believers Christ Believed not, for he knew the Inconstancy of their Hearts, better than the Gardener 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 notoriously 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 called 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 Nicodemus 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, (notwithstanding 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 shows himself for Christ openly in the Sanhedrin 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 hundred 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 anything 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 publicly courageous in owning Christ at his Burial, Joining therein with Joseph of Arimathea (a Chieftain in the Civil State, as he was in the Ecclesiastic) yet both of them before were but secret Servants of Christ) and jointly manifesting their love to Christ, who had been so cruelly 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 ashamed 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 learning Scholar, 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 bely himself, his sincere love to Christ was as fire, that could not long lie hid, no more than that of the true Mother 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 Public Life, (after this transaction with Nicodemus ) hath relation to John the 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 setteth, &c.

Concerning John the 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 Prophets 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 Forerunner, yet behind and below the Apostles, as not being an Eye-witness of Christ's Sufferings, 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 Honor to himself, ver. 21, 23.

The Second Remark is, This John the 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, Rejoicing in him only for a Season, for the which they were justly raxed by our Savior, 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 Galatians did St. Paul. for whom once they could have pulled 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, neutrum modô, Mas modo Vulgus, Vulgar Men are variable in their Minds, as soon in and as soon out, not pleased full nor fasting: Austere John hath a Devil, and a Sociable Savior 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 Judea ) 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, especially in telling him [It was not lawful for him to have his Brothers Wife.] Herodias had a quarrel against John for being so saucy with her pretended Husband Herod (touch the Mountains and they smoke) yet Herod remembered John, Mark 6.19, 20. True Sanctity shines with such Majesty, as sometimes strikes an awe upon its Adversaries Consciences, as here in Herod; but his Carnal Concupiscence did overpower his Superficial 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 filled 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 Remedy, 2 Chron. 36.16. Mat. 23.31, 32.

The Fourth Remark is, Herod having thus wickedly gratified his wanton Minion (Herodias) 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 Public 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 Human Persecutors, 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 Doctrine about his Herodias, (as the Pharisees, Sadducees, 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 Successor 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 Naphtali ) 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