A Complete History and Mystery of the Old and New Testament

CHAP. X.

HAving given the whole Story of the Baptist together, without any Interruption by other Intervening Passages; I now return to give the Relation of our Lord Jesus 's Life and Actions under the Second Passover, (about which time began the Baptist 's eighteen Months Imprisonment) in those few following Remarks, premising only this short Preamble concerning the difference betwixt John the Baptist and Jesus Christ, to wit, the Former wrought no Miracle, as the Latter did many. Though John the Baptist was declared by Christ to be the greatest among all that are born of Women, Mat. 11.9, 11. yet was it not given him to work Miracles, John 10 41. as Moses, Elias, &c. had done; the Reason is supposed either, (1.) That He might not be mistaken for the Messiah, who yet got great Veneration by his Mortified Conversation. Or, (2.) That the Minds of the People might not be distracted betwixt John and Christ, as two contemporary competitors, therefore the Glory of Miracles was wholly reserved to the Messiah: Or, (3.) That the First Miracles under the Dispensation of the Gospel might be wrought by the Lord of the Gospel. And (4.) God saw no need why the Baptist should work any. The Express Character of Christ is, [that he was Mighty in Deed and Word, Luke 24.19] as 'tis said of Moses, that (in the same words inverted) He was Mighty in Word and Deed, Acts 7.22. N. B. In those two Characters, I observe this Criticism of three branches. 1. These two Characters of Moses and the Messias are recorded by one and the same Penman, for the Acts of the Apostles were writ by Luke who travel'd with Paul, Col. 4.14. & 2 Tim. 4.11. 2. In Moses 's Character, the words are Plural [ 〈 in non-Latin alphabet 〉 ] mighty in Words and in Deeds, but in the Messia's Character they are Singular [ 〈 in non-Latin alphabet 〉 , &c.] mighty in Deed and Word. 3. Deed is placed before Word in the latter, but Words be set before Deeds in the former. The reason of this Inversion in the order of Speech seems to be this. The same Penman Luke Characterizing Moses in Stephen 's Oration, Act. 7.22. speaks of him as a Servant only, as the Apostle doth, Heb. 3.3, 5. Yet a Servant of the better sort, a Man of Worship (as the word [ 〈 in non-Latin alphabet 〉 ] signifies) or Moses, the Man of God (as he is called) Deut. 33.1. Josh. 14 6, &c. to show that he was mighty, first in his Doctrine, and then in his Miracles. Therefore Words are set before Deeds in Moses 's Character, He was not a Man of Words only and not of Deeds also, for so he had been an insipid and an insignificant Cypher, or as the Vulgar Proverb is,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Twelfth Remark is, Weak Means may (by God's Blessing) work great matters. This weak and (formerly) wicked Woman was very unlikely means to effect the bringing in whole shoals of Samaritan Proselytes to Christ; but what cannot the Almighty do by any means, as here by her? ver. 29.30, 35, 39, 40. God oft raises Stately Structures out of Slender Foundations, though he without have us to do so. The Disciples wondered Christ conferred alone with a Woman (there being no danger of kindling Concupiscence in him) because they knew not its tendency, ver. 27. Many believed on Christ's both by the words of the Woman, ver. 39. and because of his own word, ver. 41. which is the foundation of faith that comes by hearing, Rom. 10.17, Psal. 19.7, &c.

CHAP. XI.

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

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

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

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

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

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

1st. The Father of the possessed Child questioned the sufficiency of Christ's Power, saying [If thou canst do anything, help us] Mark 9.22. his Faith had its tincture of Unbelief, ver. 24.

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

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

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

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

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

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

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

• 1st. This Paralytick was brought by his Friends and Relations to Christ for Cure. N. B. Note Well, This labor of Love should we show to our Sin-sick-friends, bring them to the Ordinances, and present them before this Almighty Physician, as Isa. 66.20.
• 2dly. This Palsy-man was born of four like a Dead Corps, which is an Emblem that Christless Creatures are but Living Ghosts, Walking Sepulchers, &c.
• 3dly. As they pulled off the Tiling to come at Christ, so should we remove all Obstacles that hinder our Selves and our Relations from Christ's Cure, &c.
• 4thly, When Christ Sees our Faith (which he mostly Eyeth ) by our works, (as he did here) He will say, Be of good cheer, and well may they be so whose Sins are Pardoned: Our Sickness should mind us of our Sins, that we may be healed on both sides.

CHAP. XII.

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

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

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

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

The Fourth Remark is, some of those diseased folk found healing [Semel quotannis] once in the year, (as Tertullian phraseth it) when the People out of all parts of Judea met at Jerusalem; but because such National Meetings were made three times in the year, therefore others do probably affirm that this miraculous cure was wrought not once in the year only, but at every of the three Solemn Feasts, to retain the Jews in the observation of Moses 's Law, and in the Religious course of Sacrificing to the true God, until the Messiah offered up himself as the grand Sacrifice once for all. If this healing Virtue (given to those Waters, wherein their Sacrifices were washed) did so confirm the Faith of the Jewish Church, from the time of their Return from Babylon, to the first coming of Christ. N. B. Note well. How ought the Faith of the Christian Church to be confirmed by that healing Virtue in the more Sovereign Bath, our Blessed and Bleeding Redeemer, an Ever flowing and Over-flowing Fountain opened to us every Sabbath, and oftener, even every day of the year.

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

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

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

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

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

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

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

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

CHAP. XIII.

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

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

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

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

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

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

The Sixth Remark is, Then Christ went into the Pharisees Synagogue upon the Sabbath-Day, taking all occasions of doing good. Those Jewish Synagogues were Chapels of Ease to the Temple, as (the Cathedrals) of Antient use, Acts 15.21. and (it seems) of Divine Authority, Psal. 74.8. Where they are called the Synagogues of God, the Hebrew word is [Kol Mognedim] which Mountanus reads [all the Conventicles] This is called the Pharisee's Synagogue, because they did [Dominari in concionibus] Domineer as Doctors, Dictators, and Infallible Oracles out of Moses Chair's (where the Priests and Levites should (by the Law) have sat and taught) whose bare word the People must take without further proof or pawn, Rom. 2.19, 20. Mat. 23.2, 6, 8, &c. Christ was not so morose, but he would occasionally go into these Pharisees Synagogues, and he cautions the People, that though they should decline their Traditions, Superstitions and Corrupt Glosses upon the Law, yet not to despise such Doctrines as were sound, sincere, without Leaver and Agreeable to the Truth, saying, so long as they sit close to Moses Chair and keep it warm (as it were) so far ye may hearken and hear them, Mat. 23.3.

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

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

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

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

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

The Twelfth Remark is, 'It is labor in vain, yea lost labor to seek any quelling of Christ, or any subduing of his Gospel▪ and subverting of his Kingdom. The Psalmist asks the outrageous of his day, saying, [What, are ye all mad]? To attempt any such vain thing, whereof ye cannot render any good reason, nor ever hope of any good success, Psal. 2.1, 2, to the end. The Kingdom of Christ will irresistibly break through all oppositions, maugre the malice-both of Angry Men, and of Inraged Devils. Irriti ergo sunt omnium hostium conatus, in vain are all the wicked's Indeavours Therefore let Earth and Hell conspire together against the little stone, 'twill grow into a great Kingdom in despite of them all, Dan 2.44, 45. Here the envious Pharisees lay catching and carping at the growth of the Gospel, and they enter into a confederacy with the Herodians (whom yet they hated in their Hearts for their being of Herod 's Religion, to wit, that of the Cursed Edomites ) yet these two parties could easily enough comport, comply, and complot to do Christ a mischief, which they might the better accomplish, because it pertained to Herod 's Jurisdiction to take cognizance of the actings of Jesus of Nazareth, which lay in Galilee, twice did those two contrary parties join together against Christ, Mark. 3.6. & Mat. 22.16. Luke 20 20, 21. yet both these Catch-Poles were baffl'd and befooled, great multitudes still followed Christ, who healed all that came to him, Mat. 12.15. & Mark 3.7, 10▪ 11. N. B. Note well, Alas how many Herodians or Melchites (a kind of Mongrel-Christians in the East so called of Melech the King) have we, that will be of the King's Religion what ever it is, a potch'd one as Herod 's, these showed their Malice against-Christ now, but the consults of these Emissaries shall be confounded, as they were then.

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

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

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

Thus the Wretch deservedly perished by lying two Sabbaths (Theirs and Ours) there.

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

The Fourth Remark is, 'It is Christ's touch with his hand upon us, that cures us of our crookedness, and makes us straight to glorify God, Lu. 13.13. [ 〈 in non-Latin alphabet 〉 ] she stood bolt-upright, Christ's Spirit is called Digitus Dei the Finger of God, Luke 11.20. a touch herewith set Ezekiel upon his Feet, Ezek 2.1, 2. and raises Daniel from his groveling upon the ground into an upright standing posture, yet this required three times touching. Dan. 10.9, 10 16, 18. N.B. Note well, We need frequent touches from the hand of Christ to cure our crooked paths and spirits, even every Lord's day, &c.

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

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

THE next mighty works of Christ (to be discoursed of) fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum, such as were his healing the Centurion's Servant, the raising up to Life the Widows Son at Naim, &c. 'It is said [the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen] Luke 19.37. and Christ's own countrymen wondered whence he had all that wisdom and those mighty works, Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts, yea they said he works his wonders by the Black-Art, surely he never came to all this honor, honestly and in God's Name. N.B. Note well, We Ministers must not think much to be miscensured and misconstrued, seeing Christ himself was so, &c. but Herod 's perplexed Conscience hamper'd him into a better frame, to wit, into a (though' a faint and fruitless) desire to see Jesus, Luke 9.9. because he heard of many mighty works were wrought by his hands, Mat. 14.2. yet would never stir out of Doors to see Christ, perhaps he only desired to see whether he were John the Baptist raised from the Dead, yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works, as neither they nor their forefathers had ever seen the like never since they had been the People of God, Mark 2.12. and never since the World began were ever the like done, John 9.32. Therefore (saith he) Christ must be God, because he had given sight to him, that was born blind, against the course of nature, beyond all the power of art, v. 33. Thus the works which Christ wrought bore testimony of him, John 5.36. & 10.25. & 13.8. & 14.11. Christ wrought such works as never any man did, John 15.24. Christ's works were more stupendous for the manner, because wrought by his own power, and all for Peoples profit. N. B. Note well, Though greater works he promised to be done by his Apostles for the matter, John 14.12. (as converting 3000 Souls at one Sermon, reducing a great part of the World to the Obedience of Christ, &c. ) yet were their works less than those Christ did in two respects. (1.) They wrought not their works in their own names, but in the name of Christ. (2.) Nor Did any of the Apostles Preach up himself to be God, as Christ did, but they Preached Christ the only Lord, and themselves the Churches Servants for Jesus sake. So that Christ was the only Thaumaturgus or Wonder-worker, this is attested by Josephus the Jew, and confessed by Mahomet himself. Hereupon it was disputed in the Roman Senate (using to Delfie Great men) whether Christ should be received among the number of their God's for his having done so many wonderful works; but the debate ended in the negative, because Christ Preach'd up Poverty, and lived in the practice of it, for which the World hated him▪ and they said Poverty can never have many Proselytes to it, for all do decline it. When Christ had Preached any Sermons to the People, he customarily backed and confirmed them with his Miracles, which some compute to the number of thirty four, (corresponding with the years of his Natural Life) others do reckon them to be fifty seven, something suitable to his supposed Age, John 8.57. He had so macerated his Body with pains and fastings, that the Pharisees did suppose him to be much elder than he was; when he was not much more than thirty, Luke 3.23. they judged him, (by his grave countenance) to be about fifty: But omitting the number of his Miracles, let us proceed to discourse upon the Nature of them (beside those aforementioned) that Christ wrought to back his Sermon upon the Mount, where a Mountain was his Pulpit, and the whole Law was his Text. As Moses went up to the Mount to receive 〈◊〉 Law, so did the Messias to explain it, and only such Hearts as are mounted Heav • ward, have an Universal respect to it, Psal. • 9.6. Sursum corda, up with ye • Hearts, &c. This Mount-Sermon is called Catechistical, Mat. chapters 5▪ 6, 7. declare • the qualifications of those that aim at Blessedness and the Means that lead up to it, the Blessings were to be pronounced upon Mount Gerizim, Deut. 27.12. and the Curses upon Mount-Ebal, ver. 13. yet the Blessings are not mentioned (as the Curses are). In that Chapter, because we must look for the Blessings from the Messias (not from M • ses ) for Christ was sent to bless both Jew and Gentile, Acts 3.26. The Curse come by the Law, Gal. 3.10. but the Blessing of Grace came by the Gospel, John. 1.17. Therefore Christ stands here as upon Mount-Gerizim, (on this Mount of Capernaum ) to pronoun • e those eight beatitudes, sweetly Harmonizing with that of Deuteronomy here, and L ••• also addeth that Christ also Denounced Woes, (as if he had stood upon Mount-B •• also) Luke 6.20, 25, to v. 30. Blessed be the Poor, the Hungry, &c. but Woe to the Rich the Full, &c. Christ proceeds to lay forth the latitude of the Law, showing its Extent to Thoughts as well as Deeds, &c. contrary to the corrupt Glosses of Jewish Traditions, whereby they had made the Law of no effect, whereupon he Divinely Damneth their cursed constructions, and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life, &c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon (as was his last when he left the World, John C ••• ters 14 15, 16, 17.) but he confirms his Oracles with some Miracles, as with healing •• e Centurion's Servant, and raising to Life the Dead Son of a Widow at Naim ( 〈◊〉 above hinted) &c. This the Evangelist Luke clearly demonstrates, giving an account of the Heads of this Mount-Sermon, Luke 6.20. &c. and then makes this transition, [ When he had ended all his Sayings or Oracles ] then did he back his Doctrines immediately with these two Miracles, Luke 7.1. the former is related from ver. 1, to 11. and 〈◊〉 latter from ver. 11, to 18. which begins with [ 〈 in non-Latin alphabet 〉 .] The Day after. As Christ had (the Day before) recovered a young Man from the Poi •• of Death, so did • e (the very next Day after) raise up another young man from Death itself. First Of 〈◊〉 First of these Miracles.

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

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

The Third Remark is, This Roman Proselyte was admirable upon many accoun •• ▪ As 1. He was a Soldier, and such are generally fierce, froward, indocible, and go • less Creatures. 2. A Commander, having an hundred Men under his Command, and therefore is called a Centurion, enough to make him Haughty and Huffing. 3. He was the Master of a Family too, having Servants as well as Soldiers under him. 4. And but a Gentile or Heathen, yet had so far affected the Jews Religion, as to build a Synagogue in Capernaum for it; Now having heard the Words and seen the Works of Christ▪ believeth on him for the Messiah, beggeth of him his Servant's Cure, and all this in a most humble manner, acknowledging first Christ's worthiness and then his own unworthiness both together. Who can but wonder to behold him, a Soldier, a Captain, a Master, an Heathen, a lover of the Jews, a builder of the Synagogue, yet Humble. Any one of these Titles, yea the least of them, make many men proud, but none of them, nor all of them made him so, because he greatly and strongly believed in Christ.

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

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

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

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

The Eighth Remark is, The same Soul may be high in Faith, and low in Humility, so was this Centurion, saying [ but speak the Word only, &c.] Math. 8, 8, 9. It is much that he being no Jew, nor conversant in the Prophet's writings, should be so lofty in his believing, as well as so lowly in his humblings, through the cloud of his own weakness and unworthiness; his eye of faith espied the worth of Christ's Omnipotency, calling him a Captain to command all Diseases, for coming and going, and saying, I am a Man and under Authority, yet can do these things, how much more thou, that art God, and under no Authority, canst do anything? thou art all-sufficient in thyself to effect what thou wilt. N. B. Note well: The Centurion makes a Comparison betwixt himself and his Savior, both in respect of his Person, and of his Power, as of the lesser with the greater, saying (as it were) thus, (1.) As to my Person, I am but a Man, a mere Man, but thou art God also, very God. (2.) As to my Power, though' I be subject to another, yet have I Soldiers under me at my beck and check, how much more hast thou (who hast a Soveragnity over all created Beings) an absolute power over Sickness and Death, and can heal this Palsy or Epilepsy, as some say, though it be sudden, hidden, and for the most part incurable by men?

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

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

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

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

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

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

The Fourth Remark is, 'It is no new device or novelty to have burying places without the City, 'tis said here, when Christ came to Naim, he meets Men with a Dead Man carried out of the City, ver. 12. for they might not (as holding it unhealthful and unwholesome to Bury within the Walls) open Graves and Interr Corps in the City. Therefore N. B. Note well. Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City, seeing it was so here, and the Resurrection will find them anywhere.

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

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

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

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

CHAP. XV.

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

The First is, Both Matthew and Mark do introduce this Miracle, by premising a general account of an Ambulatory Hospital following Christ from all parts. Great Multitudes followed him from place to place, Mat. 12.15. yea some of Esau 's Posterity, Idumeans as well as Jews throng to touch Christ, Mark 3.7, 8, 9, 10. and he healed the Diseases and Plagues of all that came to him, and cast out Devils, Mat. 8.16. & 12.1 • . to which is added, [When the unclean Spirits saw him, they fall down before him, crying, [Thou art the Son of God.] Mark 3.11. The matter was well amended since Satan's first onset upon Christ in the Wilderness, &c. Where he then doubted, saying, [If thou be the Son of God,] Mat. 4.3, 6. The same Power can change his note to us.

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

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

The Fourth Remark is, After this Dinner at Simon the Pharisees House, Christ is presented with a sad sight of a Demoniac, that was both Dumb and Deaf, yea and Blind also, Luke 11.14. & Mat. 12.22. 'It is said in Mark 3.19, That Christ went into the House (with his Disciples) to wit, unto this Pharisee's Feast, where Christ 's Mouth was not stopped with good Chear, The Proverb is, [He that receives a Courtesie, sells his Liberty] but so did not Christ either at Simon 's Table, Luke 7.40, &c. or at Martha 's, Luke 10.40, 41. or at another Pharisee's, Luke 11.37. where he sets forth the Pharisees in their own colors, and entertaineth them with as many Menaces and Woes, as they did him with Messes of Meat, ver. 39, 40, 41, 42, 43, 44. & Mat. 23.13, 14, 15.25, 27, 29. But Christ could not rest long in Simon 's House, for this Doleful Spectacle of this Demoniac was brought home to him, and the multitude were met to hear and see what Christ would do with the Devil in this Possessed; and Christ readily gratify'd them with the neglect of himself, having more compassion upon this miserable man, than upon his own wearied Body. N. B. Note well. The misery of this Possessed man was matchless, for (saith Theophylact ) the Devil had shut up in him all passages of Faith and Salvation, by bereaving him of the use of his Eyes, Ears, and Tongue. Oh! what a great mercy have we all from our good God in the use of all our senses, multo plures sunt gratiae privativae quàm positivae (saith Gerson the Chancelor of Paris. ) There be more evil things we are preserved from, than are the good things we are privileged with. Alas! how soon may any of us be made blind, deaf, or dumb, which is asserted in the adage [Cuivis potest contingere, quod cuiquam potest] that which is one man's case (though never so sad) may be any man's case. N. B. Note well, Such as are born deaf must be dumb too, because language is learned by hearing it from others. And, N. B. Note well. 2. When we see another stricken with any Divine stroke and ourselves spared, then should we keep a Passover for ourselves (for God's passing over us) and say that he hath punished us less than we have deserved, Ezra 9.13.

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

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

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

Secondly, The same Devilish Malice (that lay as Venom rankling in the Pharisees Hearts) broke out oft at their Mouths to decry the Dignity and Authority of Christ's Miracles, and as before they had made him a turbulent Mad-man, so now their Blasphemous Mouths make him an Infamous Magician, and a Contemptible Conjurer, as if he had done them by the Power of Magic: Mat. 12.24, &c. Mark 3.22. & Luke 11.15. They spitefully use the worst of Names for the Prince of Devils (in greater detestation against Christ) calling him Beelzebub, Mat. 10.25. as well as calumniating his Actings by the Power of Beelzebub. N. B. Note well, This was the odious name of the Idol of Ekron, 2 Kin. 1.3. That Baalzebub is no other than the Devil of Hell: For Ekron comes of Acheron, which signifies Hell in Heathen Authors [Flectere si nequio superos; Acheronta Movebo] Virgil. If the God in Heaven will do nothing for me, I will try the Devil in Hell, &c. Abimelech, when he had slain the seventy Sons of Gideon, his Father Built a Temple to Baal, whereof this bloody Bastard made his Servant Zebub the Priest, which name signifies a Fly. Or Zebul a Dunghill, importing either that these Idols were but Dunghill Deities, as the word Gelulim Hebrew Excrements, is use in Scripture for the Heathenish Vanities. So Baal-zebul signifies the God of a Dunghill. Or Baal zebul signifies the Lord of a Fly, because they asked help of this Idol of Ekron, against the Flies that so infested them for their many devilish Sacrifices. N. B. Note well. Oh how prodigiously Blasphemous were those miscreants (the Pharisees) not only to call Christ a Conjurer, but also to make the Lord from Heaven, a Devil of Hell! Wonder it was, that at the hearing thereof, the Heaven did not sweat, the Earth did not shake, and the Sea did not swell above all its banks, &c. N.B. our scandals are no less in some black Blasphemous Mouth, &c.

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

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

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

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

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

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

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

CHAP. XVI.

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

The Remarks hereupon are these, First, Christ is called the Palmoni Hamadabber Dan. 8.13. or most excellent Speaker. This Prince of Preachers exceedingly aboundeth with this kind of Rhetoric and Oratory, speaking very much in Parables (according to the style and manner of the Jewish Nation) quite through the Gospel. He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God, especially into Parabolical Dresses, which (according to the Hebrew notion, Mashal a Parable, signifying also Dominion) hath a most powerful prevalency over the minds of men Chrysostom calls a Parable [ 〈 in non-Latin alphabet 〉 .] an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections, just as Jeroboam 's Wife came to the Prophet Ahijah with Cracknels and Honey, but Disguised, 1 Kin. 14.2, 3. thus it comes to us in sweetness of Speech, but veiled, and not easy to be known. 'It is undoubtedly the choicest kind of Chemistry to Extract Spiritual things out of Temporal, and 'tis the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses. A Parable comes from 〈 in non-Latin alphabet 〉 . Comparo, because Divine Things are compared to Worldly, and are shadowed out by them, especially by such as are nearer to our Understandings, usual, familiar, and commonly known. Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors; where they were Fishermen, there he gave out the Parable of the Draw-Net; where Merchants, there of the Pearl of Price; and where Husbandmen, there this of the Sower, &c. All suitable to his several Auditories.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Seeds are small things yet produce great substances, as an Acorn doth an Oak, Mustard seed a Tree &c. So the Word of God (that Seed of Immortality, 1 Pet. 1.23.) seems a small contemptible thing and the Preaching of it be accounted foolishness, 1 Cor. 1.21. yet is it the Power of God unto; Salvation, Rom 1.16. and thereby many Souls be saved; as the Rams Horns were but despicable devices, yet the Divine Institution Endued them with such a prevalent power as to blow down the strong Walls of Jericho 's City with the blasts thereof, Josh. 6.4, 5, &c. So the Weapons of the Word in the Ministry, though weak seemingly, (as those Priests Trumpets) and in respect of the Flesh, yet are they Mighty through God and his Spirit, for pulling down the strong bolds of Satan, and for casting down Imaginations, &c. 2 Cor. 10.4, 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents, so doth that which proceedeth out of the Mouths of God's faithful Ministers, quell and kill evil Thoughts and carnal Reasonings (which are that Legion of Domestic Devils) that hold a constant correspondency and intimate intelligence with the Old Serpent in us. This weak Word is made strong to overthrow, captivate and subdue a sinful Soul into the obedience of Christ, and of that small Seed arise those goodly Trees of Righteousness, which are not of the Devils, but of the Lord's Planting and Watering, Isa. 61.3.

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

The Third Parallel is. As Seed requires a good Soil, without which, though never so good in itself, it cannot be successful. So the Word, unless received into an Honest and Good Heart, Luke 8.15. proves unprosperous. Oh that our Hearts may be as Isaac 's Soil, Gen. 26.12. to bring forth an hundred fold.

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

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

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

Use I. Is there any Seed of God in you? though but as a Grain of Mustard-seed, very little yet if true, God looks at Truth more than Measure, If born from above, or again John 3.3. and the Heart be sound in God's Statutes, Psal. 119.80. having the spirit of a sound Mind, 2 Tim. 1.7. the Acorn now, may become an Oak in time, a small beginning may have at latter end a greater Increase, Job 8.7. It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did, 1 Kin. 8.63. yet may have a Lamb to send unto the Ruler of the People, Isa. 16.1. Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt, yet he bids Take a little of each, the best of the best, Gen. 43.11. Though Nehemiah had not his three thousand Talents of Gold, of the Gold of Opher, nor his seven thousand Talents of refined Silver, as David had to Beautifie the Temple with, 1 Chron. 29.4. yet had he a thousand Drams of Gold, &c. to give for Repairing the Temple, Neh. 7.71. and his Drams were acceptable as well as David 's Talents, For if there be first a willing Mind, it is accepted according to that he hath, and not according to that he hath not, 2 Cor. 8.12. The Lord looks more at the willingness of the Offerer, than at the worthiness of the Offering. Artaxerxes was exceedingly affected with an handful of Water which one of his Common Soldiers brought him, because it was the best present in his power to procure. Oh that sweet Gospel in the Law, but if he be not able to bring a Lamb, &c. Lev. 5.7. or two Turtles, ver. 11. let him bring the Tenth part of an Ephah: And if he be not able and cannot get so much, let him bring such as he is able to get, Lev. 14.21, 22. Goats Hair was accepted for the Tabernacle as well as better things, Exod. 25.3, 4 &c. so was the Widows Mite for the Treasury, Mark 12.41, to 44. Pence be accepted where Pounds are not, and Drams where Talents are not, and sure I am a dram of saving Grace is better than a pound of Notional knowledge.

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

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

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

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

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

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

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

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

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

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

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

Secondly, Success is various not only from the Soil, but also from Influence as it hath more or less from Heaven. Where much is Received there much is Required, Luke 12.48. Cant. 6.11. Isa. 5.2. Mat. 21.34. 1 Cor. 9.7. Danda igitur est opera, we must endeavor to answer to God's Pains, lest he lay us wast, Luke 13.7, &c.

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

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

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

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

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

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

CHAP. XVII.

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

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

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

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

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

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

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

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

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

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

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

CHAP. XVIII.

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

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

The Second Remark is, This Ship wherein Christ was Imbarqued with his Disciples is an Emblem of the Church, which is in name the Ship Royal, or Sovereign most superlatively so, having the King of Kings embarked with his Queen in it, there is much Congruity betwixt them, beside name, though some disparity. The Parallel parts be these, (1.) Christ is the Captain of this Mystical Ship▪ Heb. 2.10. (2.) Christ's Cross is the Mast. (3.) The Sails are Divine Affections. (4.) The Ballast is Humility. (5.) The Tackling is Patience and Perseverance. (6.) The Mariners are the Angels. (7.) The Cargo or Fraught and Lading is the Souls of Just men. (8.) The Card for guiding her Course is the Word of God. (9.) The Wind (that drives her end-ways) is the Breathings of the Spirit. (10.) The Haven (she is hastening unto) is Heaven and Happiness. (11.) Her Rudder is Love. (12.) Her Anchor is Hope. (13.) Her Top-Flag is Faith. (14.) Her Stern is the Power of God. (15.) Her Materials she is made up of, as Mystical Oak-Planks, are the Saints Rivetted together and close clinked one with another by the Union of Grace, and Bond of Peace. And (16.) The Word or Motto Written on it is [onemimur non suppremimur] We are perplexed, but not destroyed, 2 Cor. 4.8▪ 9, &c

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

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

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

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

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

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

The Fourth Remark is, Christ's presence doth not always exempt from troubles, Tempests or Temptations. Christ was absent, Mat. 14.23, &c. not yet come, John 6.17, 19. but here he was present yet asleep, till he be awakened Winds; will be contrary, as Mat. 14.24. and mystical sailing will be then dangerous, Acts 27.4, 9. Christ may seem to neglect his Church, though himself take the same fare with her, he Awakes by Prayer, Rev. 11.19.

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

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

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

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

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

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

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

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

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

CHAP. XIX.

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

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

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

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

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