A Complete History and Mystery of the Old and New Testament

CHAP. XX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 5th Remark is; Where-ever ( Christ the Lord of Light, Life and Love ) met Satar (that Prince of Darkness ) he put him to the foil, and served a Writ of Ejectment upon him, as Luke 11.21, 22. Their first meeting was in Heaven, and thence did he cast him out, as Ezek. 28.16. I have cast thee out of my holy Mountain, &c. and when he found him in the Firmament (as Prince of the Air, Eph. 2.2.) from thence he made him fall like Lightning, Luke 10.18.) Rev. 12.8, 12. And where-ever Christ found him in any Daemoniacks (as there were many, while Christ was below in the days of his flesh) even there he cast him out (which was a torment to him, Mat. 8.29.) though he found a whole Legion of Devils with him to assist him, a great Army of them; and here he did so out of thin Dumb Man: And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts (which he accounts his Heaven) but is cast out by the mighty power of the Gospel, though full sore against his will; but the Devil hath not so much Power as Malice, otherwise neither the Church, nor the Children of God would have any Rest; but he is Routed and Outed everywhere. After this Christ came into his own Country Nazareth, Mark 6.1, 2, 3, &c. where he was bred, though not born, and where he had preached astonishingly, yet in danger of his Life, Luke 4.29. Hither Christ is now come again to try whether they would give him any better Reception, but he found them no changelings; his Entertainment now was much answerable to the former, only not so full of danger; There he could not, because he would not do any mighty works; for Unbelief had (as it were) weakened the hands of Omnipotency itself, &c. and put him to the marvel that they believe no more.

CHAP. XXI.

NOW when Christ's Miracles of Mercy to many had made Him famous to all, He went round about the Cities and Villages teaching his Oracles, Mark 6.6. and Matth. 9.35. and finding multitudes swift to hear, this drew forth his bowels to send forth more Laborers into the Harvest, which now looked white, and even hanging down for the hand of the Mower, Mat. 9.36, 37, 38. John 4.35. Hereupon he sent out his Twelve Disciples (who had been a long time as Probationers with him, &c. ) to become Preaching Apostles with power for healing Diseases, and for casting out Devils, lest the People should be under that Judgment which Moses of old had deprecated, Numb. 27.17. 〈◊〉 Sheep without a Shepherd; therefore as Moses had sent out Twelve Men to spy out the Land, and likely by Two's and Two's; so the Messias sent out his Twelve Apostles by couples, and possibly just as they are ranked together, Mat. 10.2, 3, 4. that in the mouth of two Witnesses the Truth might be confirmed. Upon this Mission and Commission Apostolical take these short Remarks. 1. Fallen Mankind are not said to be like Dogs or Swine, which though' lost or lugg'd, can find their way home again, but like lost Sheep, Isa. 53.6. so silly a creature, as none more apt to wander, and none less able to return. 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life, and now nigh gasping their last because of such Wolves as Saul, Act. 9.1. moved him to send Shepherds. 3. Christ goes the Circuit himself, then sent his Apostles thither. Happy we when Christ goes before us, &c. 4. Men ought to be Disciples, before they be made Ministers: 5. Christ's Ministers meet with hard fare in an evil World, Persecution, Imprisonment, &c. 6. Yet Christ takes care for their satisfaction and settlement. 7. He qualifies with Gifts whom he sends upon his Service, giving them both protection and provision necessary. 8. 'It is a great honor to be one of Christ's Retainers; the names of those Disciples are all Registred in holy Writ, when the Grandees of the World, and Men of Renown, either lie wrapped up in the sheet of shame, or at least rot away in the grave of oblivion. 9. The Workman is worthy of wages as well as meat, of double honor, countenance and maintenance. 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work. 11. Preaching is God's means appointed for Recovery of lost Sheep. 12. No less than a Kingdom, and that of Heaven, can buy men out of their sweet sins. Too many say as in Jotham 's Parable [Shall I leave my fat and sweet to Reign with God in Heaven?] The most choose rather for a little sweet of sin with the wicked on Earth, and in the Issue to roar with the Devil in Hell. 13. Saints (though poor ) are God's Worthies, when Sinner's (though rich ) be of little worth, Prov. 10.20. 14. The Place of Minister's Rendezvonze, must not be in the houses of profane persons, who are great without God, but with those small Fishers, who bite better than great ones at the bait of the Gospel. 15. Christ will have his Ministers maintained in an honorable way, and not like Beggars from house to house. 16. Christ hath a day wherein to judge and condemn Despisers, such have the two sure signs of all Reprobate Goats, to wit, not Receiving his Ministers to house and harbor, nor hearing their words. N.B. Note well; As Christ's Apostles were Preaching up and down according to their Masters Mission, Herod beheaded John the Baptist (as before mentioned at large, chap. the 10th) a little before Christ's Third Passover came, which then drew nigh, when Christ Retired upon his hearing of the Baptist's Murder by Herod, John 6.4. Mat. 14.13. Mark 6.30. and Luke 9.10. Herod hearing of the fame of Christ in his Miracles, thought him to be John whom he had beheaded (by his Dancing Daughter. ) Herodias had buried the Baptists's head in her own Palace-garden, to secure it from a Reunion with his Body, (which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets) that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby. John's Disciples come and declare their Master's Death to Jesus, which also affrighted all the Apostles home to their Master, with whom they retired into a desert place till the Passover came, and then they attended their Master thither. In the mean time Herod is now perplexed, though he now with the Sadducees (for the Leaven of Herod, Mark 8.15. is all one with the Leaven of the Sadducees, Mat. 16.6.) hath made himself believe, that there was no Resurrection, Judgment-Day, or World to come, the better to still and stifle the noise of his bawling and brawling Conscience: Yet all this would not do, for he still stuck fast in the Mud (as the word 〈 in non-Latin alphabet 〉 signifies) Luke 9.7. and his Horrour did devour his Principles of Sadduceism, and made him think that John (in Jesus and his Apostles Miracles ) was again Risen from the dead.

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

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

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

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

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

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

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

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

The 8th Remark is▪ The Lord so disposeth of all the Circumstances of this Miracle, as might be most for his Father's Glory, and for the Peoples profit. For, 1. Christ consults with Philip (saith John 6.5.) not with Peter, as Prince of the Apostles, to detect the folly of Rome in her fictitious Primacy, but with him, for this was in the Desert of Bethsaida, which was Philip 's City, John 1.44. and he consulted with all his Disciples, say Mat. 14.15, 16, 17. Mark 6.35, 36, 37. and Luke 9.12. (thus what is omitted by one Evangelist, is commonly supplied by another; both was done successively, one after another.) Christ did this to discover the Diffidence of his Disciples (as well as to commend to them the use of ordinary means under an ordinary Call) having as yet more Dross than good Oar in them, speaking here like mere carnal men, though Christ was resolved in himself (notwithstanding this Consult) to work this Miracle, which teacheth, Though we be oft at a Non-plus under the failure of means, yet Christ is never Non-plust, but knows what he hath to do, John 6.6. The 2d Circumstance is, Christ commanded the multitude to sit down upon the Grass (which now at the Passover was well grown) by fifties and by hundreds, Mark 6.39, 40. and Luke 9.14. that is, Rank by Rank, that the number of them might be more manifest, and that an orderly Distribution might be the better managed. Christ will have all matters in his Church managed in Decency and Order, 1 Cor. 14.40. The 3d Circumstance is, [He took the five Loaves and the two Fishes,] because he took care to feed the multitude, not by creating new Loaves (which he could have done to confute Arians ) but by multiplying the few Loaves, which was equivalent; for his giving them Bread and Fish, did declare him to be Lord of Sea and Land; and to make much of a little, required no less than Omnipotency. The 4th Circumstance is, [He looked up to Heaven] which he did not when he was doing greater works than this, as in Raising the dead, casting out Devils, and subduing the stormy Sea, &c. yet lifts he up his Eyes in this lesser work, not because he could not otherwise do it, but as in the case of Lazarus, John 11.41. in healing the Deaf and Dumb, Mark 7.34. to show that he came from the Father, and acted all by him, and nothing contrary to him. Sometimes he looked not up, in his acting as one equal with the Father, and sometimes he doth look up, acknowledging his Father greater than he, as Man, John 14.28. but especially it was to teach us, not to cat Meat before we look up to God for his blessing. 'It is said, Rom. 14.6. He that giveth God thanks, eateth to the Lord, then he that gives not thanks at eating, eateth to the Devil. The 5th Circumstance is [ He blessed and brake, &c] He did not only give thanks to God for what was present, John 6.11. but also but his blessing upon the Bread, &c. to make it abundant provision, Psal. 132.15. as well as implored the Father's Blessing upon it: Had not the Bread been broken (as well as blest ) it had not been multiplied: Fragments succeed fragments both in the hands of the Servitors, and in the mouths of the Eaters, Christ opened his hand and filled them all, Psal. 104.28, and 145.15. The five Loaves (by a strange kind of Arithmetic) were multiplied by division, and their augmenting Addition was made by a singular Substraction, so that there was enough for 5000 men by his Divine operation. The 6th Circumstance is, When Christ had broken the Bread he gave it to his Disciples, &c. both that a Decorum 's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle; as also, that by them, as Ministers, this Miracle might be wrought, whereby he (after a sort) transferred the Glory of it from himself to them, they fed five thousand and upward to the full, &c.

The 9th Remark is; Christ's Ministers shall lose nothing by distributing their little in feeding the People. The Disciples here grudged not of their own little to give others some, therefore did it grow in their hands as the Widows Oil did in her Cruise, as it did in the hands of the Eaters also, who could not but expect a Miracle, otherwise they would not have sit down so silently at Christ's command; and the Disciples here, after above five thousand had been fed with their five Loaves, do take up twelve Baskets full, which was a great deal more than they had laid down; nothing was ever lost by liberality, especially of this nature. Christ bid his Disciples [Take up the fragments that nothing may be lost] John 6.12. He would have us Thrifty, but not Niggardly; willful waste bring woeful want. The Disciples do so, and have one Basket full for each of them. If we consider how few were the Loaves and how many were they that fed upon them, we may wonder they left anything; and if we consider how there were twelve Baskets full of fragments left, we may wonder also that they are anything. Christ taketh care to fill his Ministers Baskets, that they may feed others; if not with Temporals, yet with Spirituals: Baskets be but base things, yet God uses them to confound the World: The Remainder here was more than Moses's Manna, Exod. 16.18. or Elias 's Meal, 1 King. 17.16. or that of Elisha, 2 Kings 4.44. and signified, the Doctrine of the Twelve Apostles (being the Remainder of Christ's) should feed and fill all Lands.

Now follows the second grand Miracle of Christ's walking upon the Waters, &c. which was thus occasioned. This five thousand whom he had fed with five Loaves, &c. had so much Devotion to Christ (for so feeding them) that they unanimously concluded to cry him up for their King, &c. John 6.14.15. They could not imagine him the Messias, that had not an earthly Kingdom, therefore would they force this honor upon him. Thus Superstition doth to Christ at this day; it will needs obtrude seeming honors upon him, whether he will or no, though the Word call it no better than Will-worship: But this Tumultuous Acting Christ (knowing their thoughts) did prevent, by conveying his Disciples into a Ship, and himself into that Mountain where he had been before, John 6.3. Matth. 14.23. that he might decline the Tumult; for he saith, My Kingdom is not of this World, John 18.36. N. B. Note well; Christ is received in a Regal capacity, where the everlasting Doors of the Soul are set open to receive this King of Glory, Psal. 24.7. that he may Rule in the heart by Faith, Eph. 3.17, &c. This multitude minded not his Spiritual Kingdom, was all for a Carnal Kingdom, wherein they might eat and drink with their King, &c. as they had done in the Miracle, and after followed him for Loaves more than for Love: Hereupon he avoids them, departing all alone into that Mountain, where his Disciples had been with him before, and had not Christ commanded them to take Ship, they had much failed of their duty, to leave their Lord alone behind them: He dismissed them lest they should strike in with the Rash headed Rabble, who would have made him King by force, they being probably a People that got their Bread very hardly in the sweat of their brows, desired Christ (who had lately filled their bellies at an easier rate to them) to be their King. Christ prudently and privily departs, that Herod (who watched for his halting) might have no such Hole in his seamless Coat; our Lord abstained from all appearance of evil, as he bids us do, 1 Thes. 5.22. sending away the multitude to avoid all suspicion of Sedition. N.B. Note well; We should look to our Credits without, as well as to our Consciences within. The Spouse dare not look like an Harlot, or a Wanderer, not as one such, Cant. 1.7. And Christ dismisses his Disciples too, 1. To prevent their sin in joining with the seditious multitude; 2. To teach them, that they must pray to him when absent, as well as while present; and, 3. To give them a proof of his Power for their Relief in danger. Christ had comforted them against the peril of Poverty in the foregoing Miracles, by supplying them with food; and now he comes to comfort them against the peril of Persecution in this following Miracle of delivering them from a Storm, which the Devil had raised against them. The former he wrought at Land, and this latter at Sea, to show them, that his Right foot is upon the Sea, and his Left upon the Land, Rev. 10.2. and that he is the Lord and Ruler both of Sea and Land.

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

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

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

The 3d Remark is; This Ship is a Resemblance of the Church, wherein her Militant State is many ways aggravated. As, 1. This was but a little Ship (called Navicula ) therefore in more danger of a Shipwrack by the Storm, than if she had been a bulky Vessel. Thus the Church is but a little Flock, Luke 12.32. and compared to a little City, Eccless. 9.14. 2. This Ship met with a Storm, when other Passengers took other Shippings which met not with any Storm that we read of, John 6.24. Thus the Church was under Divine Indignation, while all the Earth (beside her) sat still and was at rest, Isa. 54.11. Zeeh. 1.11, 12. 3. This Ship was in the midst of the Sea (the danger had not been so great, had this happened nigh the Haven) Thus the Church is said to be seated in the midst of the Wolves, Mat. 10.16. It wat tossed with Tempests (so that these Sea-faring men in their Fishing-Imploy, much acquainted with ordinary Storms, were not only Terrified, but Tortured and Toiled with this extraordinary Tempest;) so is the Church afflicted, tossed with Tempests, and not comforted, Isa. 54.11. Were it but a little shaken to and fro with a Gentle Gale, the danger would not be great, but she is tossed, toiled and tormented (as the word 〈 in non-Latin alphabet 〉 signifies, Luke 16.23. with Mark 6.48. with the most prodigious floods of Heresy, Tyranny and Persecution; yea sometimes in perils from false Brethren, and in other perils often both by Sea and Land, 2 Cor. 11.26, 27, &c. 4. As the Wind was contrary to this Ship, Mat. 14.24. and to Paul 's Ship, Acts 27.4. so 'tis mostly with the Church, which is very oft as the Magellan. Straits, where what way soever the Trading Ship bends her course, she is sure to have the Wind sit cross against her. Indeed the Church sometimes hath the sweet, soft and gentle Gales of God's Spirit upon her Sails, which (even out of all quarters) blows good to her Garden, Cant. 4.16. and which yields her a joyful Inlargement in her increase and fragrancy of Spices; but at other times tempestuous Storms, (unlike that Ruach Gedolah; or Rushing-wind, 1 Kings 19.11. that had not got God in it) are upon the Church, even such as have the Devil in them, and are belched out of the black mouth of this Prince of the Air and Darkness. N.B. Note well; As this was here designed to drown all the Disciples; the Devil was doubtless in it, as he was in that Wind whe • ewith he brained all Job 's Children, in their Fathers absence, Job 1▪ 18, 19. The like design Satan had for drowning all the Apostles of Christ, while he was absent from them. 5. As this Ship was both in the Deep (in the midst of the Sea, Mat. 14.24) so that no bottom could be fathomed; and in the Dark too (not only in a Midnight darkness, but both the Waters and the Air were darkened with the black Cloud of the Tempest) John 6.17. so that no Shore could be discerned Accordingly 'tis oft thus with the Church, so deep no feeling bottom, and very dark no seeing Shore. 6. As this Ship wanted her best Pilot and Captain all this stormy night, while thus under th ••• d circumstances of being both in the Deep, and in the Dark, far worse than the former Storm, Mat. 8.23, 24. Though then the Ship shipped in much Water (by the overgrown waves) so that she was ready to founder at Sea, yet had they Christ at hand with them Imbark'd in the same Bottom; and though he was then fallen fast asleep 〈◊〉 might they soon awake him there, as they did. But here their Lord and Cap •••• of their Salvation ( Heb. 2.10.) had withdrawn himself out of their Call, and they k •• w not when he would come, therefore had they no prospect, but that of perishing. So 'tis thus oft with the Church, &c. 7. As these Shipmen here did not altogether despond (as those Desperado's did, betaking themseleves to their Boat, Act. 27.30.) but kept their Ship plied their Oars, and tugg'd hard at them even all the Three long Watches of the night, John 6.19. when their Sails were useless, (the boisterous Wind not adm ••• ng their handing out) then their Oars were useful, which being well handled (with hands all) not only kept the Ship more steady in the Storm, but carried them 30 Furlongs, even to a sight of their Savior▪ N.B. Note well; So Christ's Church men must not (even in the worst of Times) despair, and cast away their Oars (their Prayers and Tears ) but ply them hard, hands all; God will be trusted but not tempted by a willful neglect of practicable means: In thus doing, thirty Furlongs more may bring us to a look on him whom our Souls look and long for, &c. 8. As this Ship sailed in darkness, and therefore knew not whither she went, John 12.35. yet Christ had his Eye upon her (though in the dark) and saw them toiling with their Oars, Mark 6.48. therefore breaks off prayer, hastens to them, knowing his presence was necessary (according to Mary 's and Martha 's words) Lord, if thou hadst been here, our Brother had not died John 11.21, & 32. Though Christ's presence did not free them from the Fright of the former Storm, Mat. 8.23, 24. yet from the Ruin of it; for when awaked, he rebuked it: And though Christ's command, and their obedience thereto (for they went not to Sea without the Lord's constraint, Mat. 14.22.) did not secure them from meeting with a Storm in their way, yet Christ hastens to relieve them from being all ruined by it. So will he do with his Church, whose affliction he sees also Exod. 3.7. 9. As no sto •• y Sea, nor the surliest Surges thereof did hinder Christ from coming in to the Relief of his distressed Disciples (whose distress arose with the stress of the Tempest) and rather than not relieve them from Ruin, he will do what Job saith, shall be done by God himself [He will tread upon the waves of the Sea] Job 9.8. He hastens not to them in some other swifter Ship, nor conveys himself immediately among them in the s • me Ship (which he could have done by his Divine Power, no less than transport his Body after from Earth to Heaven) but he comes walking upon the proud waves as upon a level Marble Pavement, whether by consolidating the surface of the Sea, or by suppressing the gravity of his Human Body by his Divine Power, or both, seems presumption to determine; however, infinitely transcending the Art of those Water-walkers in our day, who yet cannot tread the Waters with a dry foot Christ needed not here any Transport-Ship we now here talked of, to carry Men into Flanders, &c. So will Christ come to relieve his Distracted Church, leaping over Hills and Mountains, Cant. 2.8. and his way is in the Sea, and his path in the great Waters, yea his footsteps are not known, Psal. 77.19. They are unsearchable, Rom. 11.33, 34. Oh that we may see (or hear) his goings! Psal. 68.24.10. As Christ came not to his Ship the first watch (spending all that time in praying for them on the Mount) then betwixt the Cock-crowing and the dawning of the day (at which time 'tis usually darkest) Christ came; so he doth to his Church, and so he doth to his Children. N. B. Note well; 1. To his Church in general; the first Watch was under the Law, the second was under the Prophets, the third was the Time of Christ's coming in the Flesh, and the fourth is when he comes in Glory; till then, the Church shall be tossed with Tempests, and he will find her wearied with the Yoke of Antichrist, &c. But in particular, this Rolling tumbling Ark hath interchangably her Times of Deluge and Tempests, and her Times of Resting upon Mount Ararat: Christ observes his seasons of chaining up or changing the worrying Wolves, and of giving his Churches Rest thereby, Acts 9.31. but they must wait till towards the morning, and then the upright shall have dominion over their Adversaries, Psal. 49.14. And thus 2. He deals also with his Children; he tarries till their first Watch of the night be over under their Self-reflections, and the second Watch under Self-abhorrency; and the third Watch under a firm Resolution for Self-reformation; then comes he at the fourth Watch to comfort them, and causeth the Spirit of Bondage (which is attended with Horrour and Terror) to conclude comfortably in the Spirit of Adoption, performing his own promise, [Blessed are they that mourn, for they shall be comforted] at the 4th Watch, Math. 5.4. 11. As when Christ came to comfort his distressed Disciples, they were farther affrighted, mistaking their Deliverer for a Destroyer: Even so it is sometimes with the Church, misapprehending more danger to be approaching, even when Deliverance is at the door. As Christ came towards them walking upon the Waters, and taking long strides from the top of one swoln Wave to another; The Disciples mistook him for a Spectrum that was some presage of their Shipwrack, or for that Evil Spirit that had raised the Storm, and was now come to carry them all away, not only into the bottom of the deep Sea, but also into the bottomless and deep Pit of Hell: Hence arose both their Terror and their Clamour, and they wished him farther off from them; and hence also (it may be supposed) was the reason why our Lord would have passed by them, Mark 6.48. not so much to try them a little longer, as out of a sparing Tenderness towards them, foreseeing he should become farther affrightful to them, supposing him some Hob-Goblin, and no real Man, whose solid Body (they thought) could not be born up upon the fluid Waters: But though the darkness of the night might something excuse their mistakes, yet certainly was it their sin of infirmity in many respects: As, 1. In measuring Christ's Actings by their own Human and Natural Model, as if he could do nothing above the power of Nature, &c. 2. In their being so affrighted at the Appearance (supposed) of one single Phantasm, while they were so many together, who should all have believed, that as they were in Christ's Precincts (not undertaking this hazardous Voyage without his express Precept) so they safely lay in the Arms of Christ's protection; and so long as he keeps the Insuring-Office, the Devil (himself) could not harm them without their Lord's-permission: And 3. Their vain Imaginations: If the darkness was not so condensed, as to hinder them from beholding the Spectrum, they might also have seen and known their Savior, had they trusted in him, and their senses not been disturbed by their fancies and fears, which were now got above their Faith, when they should have been below, Psal. 56.3. Gen. 15.1. Thus it is with the Church; things seems to go backward, ere they go forward, though Christ be come. Duplicantur lateres & venit Moses, when the tale of Bricks were doubled, then came Moses. 12. As the Disciples deserved reproof for their misbelief, yet Christ pities and pardons their perplexities and passions, speaks good words and comfortable to them, saying, [ Be of good cheer, it is I, be not afraid] 'tis no nocturnal Bug-bear, but your very Savior, in whose presence ye have no just ground to fear; your extremity is my opportunity; I am, that I am, Exod. 3.14. Hereupon they desire him to come up into the Ship (when he had made them able to know it was he that spake, as he ever doth to his own People) John 6.21. N. B. Note well; Thus Christ covers our mistakes; we think sometimes he is mad, (as Mark 3.21.) when he exercises us with harsh Providences, though he do all things well, Mark 7.37. They mistook him for a Spirit, not only now, but after, Luke 24.37. till he had convinced them by both being touched by them, and by his eating with them, v. 39.42. nor was this the only time of Christ's seeming to go from them, Mark 6.48. for he did so, Luke 24.28. only that they might invite him both times; let us do so also, &c. 13. As still Peter must be tried (for asking a sign) and Christ must be entertained (though' at hand) before the Storm cease, &c. N.B. Note well; So we still hanker after signs; and invite him not earnestly to a constraint, &c. were this done, the Sea would be calm; and as soon as Christ sets his foot upon the Ship, she would immediately be at Shore: Our Jesus sets his foot upon the proudest Waves of wickedness, as did Joshua upon the necks of his loftiest Adversaries, Josh. 10.24. Christ is not far off, Acts 17.27. Rom. 10.6, &c. constrain him to come in, and he will bear the Ship, more than she bears him, so can lift her into the Haven of Hope. No sooner is Christ come into any heart, but presently Conscience is becalm'd: Lust is our Tempest, while we love the Lord, we (with Peter ) can walk on the Waters, but when we love the World, then begin we to sink; yet if then we cry to Christ, he hath an helping-hand for us, &c. The Romanists applaud this fact of Peter, but Pareus shows, he believed not without a sign (as the rest did) and had it but with a check, v. 31. Mat. 14.

CHAP. XXII.

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

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

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

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

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

The 5th Remark is; As Christ comes nowhere, but there he hath an Errand, so he send • his Gospel to no place but for some special end, some fresh Vein of Election to break forth. No Housholder will light up a Candle, but when he hath some work to be wrought thereby: No Husbandman will send his Servants into the Field with Sithes or Sickles, but there is more than Thistles and Nettles to be reaped thereon. The Ministry of the Gospel was sent to the Gentiles, that the Elect might be gathered, Isa. 49.6. Acts 13.48. And hence the Apostle gathers an Argument of the Thessalonians Election, 1 Thes. 1.5.

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

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

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

The Evangelist John expressly relateth, chap 6.22. That the very next morning many of that multitude which Christ had miraculously fed with five Loaves the day before, do follow him it Capernaum, and find him there, asking him, [Rabbi, when camest thou hither?] ver. 24.25. and by what mean • , for they •• mired both the time when, and the manner • ow, well knowing the Journey by foot was very long, and that he came not along with his Disciples in the Ship when he dismissed them over night Christ answers, ver. 26. not to what the was asked, but knowing their hearts, admonishes them of their Carnality, that they followed him for L • aver more than for Love, and (as Augustine phraseth it) did not love or seek Jesus for Jesus sake. This being the very day of the Synagogue: Ser • ice in the City of Ca • en •• um, ver. 59. Christ takes that occasion to Preach that excellent Sermon in the Synagogue to them, from ver. 16. to the end of the Chapter, wherein he reclaims the •• from their expectations of perishing food, &c. to bused daily 〈◊〉 Miracles (as he had done the day before) and that for forty years together, as Israel was fed by M • le • , not with Barley bread, but with Manna, Angels food, &c. Christ calls them up to seek the more Spiritual Food that endureth forever, whereof Ma ••• was but the Type, and himself was the Antity •• , and that they must expect another food now from him, than the • ating of his Flesh, and the drinking of his Blood; this ••••• ed such a monstrous Doctrine to many of them, that they will follow him no more? We may nor understand that in ver. 60. to he any of the twelve Disciples, no now yet of Judas the Devil, n • rry • but it was many of those that were more frequent followers than others of him among whom (saith Epipha ••• ) Mark himself became a Deserter (stumbling at this seeming inhumane saving of eating Man's flesh) but was reclaim'd by Peter. After these things (saith John 7.1.) to wit, Christ's Miracle about the Corporal Food (feeding 5000 with five Loaves) and his Oracle or Sermon about the right Spiritual Food, the eating his Flesh, and drinking his Blood spiritually by the mouth of Faith; he still remained in Galilee (where they were not such Zealots for the Law, so not such hot Persecutors of Christ) and would not walk in Jury, or Judea, because the Jews sought to kill him, being blinded and incensed by Satan (as Pharaoh, &c. were against Moses, which made him flee to Midian, Exod. 2.15.) for now Christ's Fame and Name was mightily spread abroad, by his Doctrine and Miracles, his Disciples marvelously increased &c. therefore the Sanhedrin seek to kill him, as Herod had done the Baptist: Hereupon he declines Jerusalem still, because he would not be Assassinated in a clandestine seditious manner (which answered not the Father's Appointment) and because his hour was not yet come, for when that came, he did willingly present himself in that City, and in the very Temple, &c. However, such was the malice and rage of the Sanhedrin against our Savior, that they sent their Satanical Tools (the Scribes and Pharisees ) from Jerusalem into Galilee to him, to entrap and oppose him, and to make a Party against him, not unlike those that came down with a Commission to accuse Paul, Acts 24.1, 2, &c. Thence began their Contest with Christ about Traditions, &c. Mat. 15.1, 2, &c. and Mark 7.1, &c. These Pharisees pretended to be Princes of Sanctity, as if they had attained the perfection thereof only; and the Scribes cried themselves up as Princes of Science, monopolizing (as it were) the Key of Knowledge to themselves, Luke 11.52. and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom; therefore was this Conspiracy against Christ (as David calls it, Psal. 2.1, &c.) so much the stronger; as coming from that honorable Metropolis by the hands of such honorable Messengers, for the Jews were made to believe, if but two persons could go to Heaven, the one must be a Scribe, and the other a Pharisee.

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

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

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

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

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

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

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

CHAP. XXIII.

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

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

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

The 3d Remark is; Humility and Faith are, two blessed Ingredients in a praying Soul. 1. Here is her Humility; she came behind Christ (as one Copy reads it) as thinking herself unworthy to come before him, and cries not up her own Merit, but lowlily cries out for, and craves the Lord's Mercy; yea, she acknowledges her own sin in her Daughters suffering, saying, [Have mercy on me, for my Daughter is exceedingly Deviliz'd] She felt herself beaten upon her Child's back, as 1 Kings 17.18. Art thou come to call my sin into remembrance, in slaying my Son? N. B. Note well; Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed, and go to Christ for them. 2. Her Faith, in coming to Christ as to the promised Messiah [the Son of David] to whom Power belonged, as also Mercy. Psal. 62.11, 12. giving him the glory of both, believing that though the Devil had more power in Christ's time to possess many persons, than in former Ages, because he then most strenuously endeavored to set up his own Kingdom in opposition against him; yet was Christ stronger than the strong Devil: Luke 11.21, 22. and was willing as well as able to illustrate his own glory in his Ejection the more.

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

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

The 6th Remark is; The Prayer of Faith and Humility ends at last in a Divine Commendation of it, and in a Divine Condescension to it; as here. As to the first; Not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10.18. 'It is the Infallible Judge of quick and dead, that saith here [Oh Woman! great is thy Faith] Mat. 15.28. 'It is not [Oh Dog!] as before, but now 'tis [Oh Woman!] in the mouth of Christ; for her Faith (as it doth in all others) pleaseth Christ exceedingly, Heb. 11.5, 6. because of its greatness to take no denial, but gathers one contrary out of another by the force of it, as Deut. 32.36. and 2 Kings 14.26. where going into Captivity signified to their Faith, Israel 's return out of it. Herein she acted more like Jacob than a Gentile, to prevail in power with God and Man by wrestling, Gen. 32.28. whereby she became an Israelite indeed, and one of the Church, the true Israel of God. No Faith do we find commended for great by Christ, in Scripture, but that of the Gentile-Man, Mat. 8.8. and this of the Gentile-Woman, Mat. 15.28. for they (both) had attained to a strong Faith by weak means, and far less than those of the Jewish Church, which (for abusing their Means and Mercies) had the same reproachful name of Dogs (they usually cast upon the Gentiles, in which style Christ spoke here) rolled back upon on themselves, Psal. 22.16. and 59.6, 14. Mat. 7.6. Phil. 3.2. and Rev. 22.15. and were clearly out-run by this Gentile-Dog, who became a Child at the Table (one of the first-fruits of the Gentiles Call) which they despised, and were therefore rejected, &c. As to the second; the Divine Condescension, Christ was so affected with her Faith (seeing she murmured not at her Discouragements, saying, [ Is this the hearer of Prayer, and he that will not break the bruised Reed, &c?] But believes he heard her when he did not answer her, as Jer. 31.18. and when he fled from her, it was as one desirous to be purely pursued by her) that He changes his former Reproaching and Repulsing into a present gracing and gratifying her, granting all her desire and more [be it unto thee even as thou wilt] wherein Christ seems to say to her, Here is the Key of my Treasury, take it, open the Door, go in and take what Mercy thou likest most. The Devil shall be cast both out the Mothers Soul, and out of the Daughters Body, and both were done accordingly, as the Prayer of the Parents Faith was profitable to the Child here, so it may be to ours, &c. This Mother went home, found her Daughter lying down quietly upon her Bed, as one composing herself to rest, being wearied with the daily disquiet the Devil had exceedingly vexed her with, Mat. 15.22. Mark 7.30. Thus this Woman, though weak as to her Sex, yet strong as to her Faith, compels (as it were) her seeming unwilling Savior to do for her what she desired. N. B. Note Well, There be three Women famous for their Faith upon Record, the Hemorroisse or Woman with the bloody Issue, Mat. 9. Mary Magdalene, Luke 7. and this Here &c.

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

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

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

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

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

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

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

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

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

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

The 6th Remark is; The Congruity and Disparity of this and the former Miracle of feeding with a few Loaves a great Multitude. First, The Congruity, In both they were but ordinary People, not Great Men, for whom Christ did thus, John 7.48, 49. no Rulers, not many Mighty, &c. (though some there be) 1 Cor. 1.26. Little Fishes bite more at the bait of the Gospel ( Mat. 11.5.) than great ones, and those meaner People were (many of them) first cured and then catered for, Mat. 14.14. & 15.30. yea their Merit was not the cause, but their misery was the occasion of drawing forth his mercy and tender compassions, Mat. 14.14. & 15.32. with Mark 6.34. & 8.2. Secondly, The Disparity. 1st, In the former the People had only fasted one day from Morning (past Dinner time) to Evening, Mat. 14.15. Luke 9.12. Mat. 6.35. but in the latter they had been two nights and three days with Christ in that Desert, therefore their necessities now must needs be greater, and accordingly was Christ's Commiseration towards them, who were so Intent upon their Attending his Doctrine and Miracles, as to forget both themselves and their families; all their Provisions (brought from home) being now spent. 2d. In the former it was only [They need not Depart] Mat. 14.16. but in this latter it is [I will not send them away fasting] Mat. 15.32. when Man desires a matter out of the reach of his power, He only saith [I would it were so] but Christ here to show his Omnipotency, saith [I will have it so]. 3d, In the former the People sat down upon the Grass, Mat. 14.19. Green Grass, Mark 6.39. & John 6.10. but in this latter they sat down upon the bare ground, Mat. 15.35. Mark 8.6. The Popish Postillers play with their wanton wits upon this disparity or difference, saying, Their lying down upon Grass signfies Chastity, for all Flesh is Grass, Isa. 40.6. The Sun rising makes Grass wither, Jam. 1.11. now Fleshly Lusts may be trodden underfoot; but upon the bare ground here, intimates, that we must not have an Immoderate love to the things that are on the Earth, but to mortify our Earthly Members, Col. 3.2, 5. whereas more solid Judgments dare not squeeze Scripture thus, where no more was meant save only there was much Green Grass upon the ground at that time of the year (about the Passover) when the first Miracle was, and 'twas all gone at the second. Lastly, Though in both their was Christ's Craving a blessing ( N.B. Note well, To show we must not feed like Beasts that look not up to God the giver, &c. ) his breaking and giving to his Disciples, to shame them out of their Unbelief by making them Actors in that very work, which they could not believe, they should possibly behold, they had experience before of the like Miracle in the very like case. As likewise to intimate to them that they should be his Stewards of the Mysteries of God, 1 Cor. 4.1. and Fellow-workers with Christ, 2 Cor. 6.1. yet in this latter there be more Loaves than in the former, fewer feaders, and fewer fragments (unless the latter Baskets were bigger than the former, as the two Greek words may intimate) however one Basket only had proved the Miracle as well as an hundred. N. B. Note well. Divine Wisdom glorifies itself as it pleaseth, yet ever in a way sufficient to manifest Divine Power, which hath the greater luster in the fewer means, and to teach us, 'tis not the measure or muchness of Meat, but 'tis God's Blessing that feeds and satisfies, &c.

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

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

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

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

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

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

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

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

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

CHAP. XXIV.

NOW Christ, meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala, immediately steps back into the Ship, and crosses over to Bethsaida, in whose Desert he had fed 5000 with five Loaves, as above, and therefore it may well be wondered at why his Disciples made such a strange misconstruction upon their Masters words [ Beware of the Leaven of the Pharisees, &c.] wherein they thought he blamed their neglect of bringing Bread, Mat. 16.5, 6, 7, 8, &c. to 13. and Mark 8.14, to 22. (which omission might be occasioned either by their quick return, not going up into the Town, or from their fervescency in following Christ the Bread of Life.) However, the place they now arrived at, might have corrected their mistakes; had they called to mind their former Experiences, they would not have understood literally, what Christ delivered mystically, to wit, the Leaven of Pharisees Justification by Works, and Sadducees against Resurrection, &c. both which, they better understood, when Christ had well chided them out of their mistake: All this discourse with his Disciples was in the Ship as they sailed to Bethsaida, Mark 8.22. where they bring him a blind Man, to heal him of his Blindness. In which Miracle are these short Remarks; (1.) As soon as Christ had cured his Disciples of their blindness of Mind in the Ship, he comes to Bethsaida to heal this Man of the blindness of his Body. In the former he put forth a Beam of his Divine Wisdom, and in the latter a Beam of his Divine Power. (2.) Those bringers of the blind Man besought Christ to touch him, Mark 8.22. they believed a touch with Christ's hand would open his blind Eyes. The like healing Touch Naaman the Syrian expected, 2 Kings 5.13. N.B. Note well; Thus should we bring our Blind to Christ, and beseech him to heal them. (3.) Christ took him by the hand, ver. 23. to lead him, which he might have bid his Friends (that brought him thither) still to do, but he did it himself, to show, he is the best Leader of the Blind. N. B. Note well; And that we should (as he did) hold it an honor and a pleasure to do men in misery any office of Courtesie. (4.) Christ led him out of the Town, as holding the Inhabitants (whom he had upbraided for Contumacy, &c. before, Mat. 11.21.) unworthy to behold the cure, therefore must it be done at the Towns end. They must not have the favor to be Eye-witnesses of his mighty Miracles, they had sinned it away by their unthankfulness, God grant we may not do so.

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

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

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

Upon this Journey we have these Remarks: 1. That our Lord wandered from place to place, and even wearied himself by much toil and travel to fulfil his Ministry, &c. N.B. Note well; All Christ's Travels from his Infancy to his Ascension (beside his particular Visits) are computed 3093. as before. Many a weary footstep for his Spouse did he take; as Jacob for a Wife to Syria, so he to Cesarea, the utmost Border of Palestine, whither he footed it to sow some seeds of Grace among the Gentiles.

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

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

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

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

The 6th Remark is; At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption; for after he had made such a notable Profession of his Faith, as Christ thereupon promised him the Keys of the Kingdom of Heaven, and him only of all the Apostles in this sense, that he should be the Man who must first unlock the Door of Faith in Preaching the Gospel the first to the Gentiles (which was accomplished in Asts 10. Where, as Jonah at Joppa, so Bar-jonah there, were both sent to the Gentiles, &c.) Though his power of binding and loosing was given in common (with him) to all the Disciples, Mat. 18.18. &c. yet when this Man heard of Christ's dying, whom he expected to see shortly Reigning, his Carnal Wisdom prompts him rashly to prohibit his Lord's Journey to Jerusalem, to prevent all those mischiefs He had mentioned, whereupon He takes hold of Christ's Garment behind (as He was going before) pulls him back, and forbids him to go on to expose himself unto such dangers, or (as 〈 in non-Latin alphabet 〉 , signifies) Peter took his Master by the Hand, and led him aside (as we do those we are most intimate with) in great courtesy and secrecy, to remind him of his forgetting himself, in no more consulting his own safety, and the safety of his Servants, &c. N. B. Notewell; Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World's and his own Redemption, and the Unchangeable Decree of God, which shows us, (1.) That good Intentions (not consonant with God's Word) may be hurtful. (2.) That carnal Reason cannot hear of the Cross. (3.) When the best Saints consult with reason about suffering, they will be offended, as good Peter was, whose gross mistake did here exceedingly darken that Eminent Honor lately put upon him.

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

CHAP. XXV. Of Christ's Tranfiguration.

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

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

The 1st Remark is; The Time when: 'Twas, After six days, say Matthew and Mark, or about eight Days after saith Luke, which is but the same in sense: The six days are spoke exclusively for those days only that went between, not including the two utmost Days as Luke doth, so they all come to one reckoning, for the Day of Christ's Transfiguration was the eight day from that day (reckoned the first) whereon Christ said [ There be some standing here, that shall not taste of Death till they see the Kingdom of God, &c.] which is to be referred to that which is recorded of his three Disciples who had the happiness here to see (tantamont) Christ in his Kingdom, to have a glimpse of his Heavenly Glory, and a glance of that Majesty he shall come in, when he cometh to judge the World; this remotely, but more nearly his coming in the Power of the Holy Ghost, when he began his Gospel-Kingdom, by bestowing extraordinary gifts of the Spirit, for the Conversion of Jew and Gentile, &c. The Ancients say, that this Transfiguration falling out after six days, doth signify that the World (after the Rabbinical Notion) shall lase only six days or six Ages, to wit six thousand years, and then Christ's Glory shall be displayed in Judging the World after it hath passed six Ages, then comes the Sabbath, &c. but the more solid sentiment is this, that seeing Christ had been before Preaching the Doctrine of the Cross, after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross, intimating hereby, that it should last but one week or six days, then a Sabbath or Resting day would come, which would both end their calamity, and turn it into Glory, &c. This notion concurs with Luke 's eight days likewise, for the Jews call that space betwixt Sabbath and Sabbath (eight days) John 20.26. including the two terms or extremes with the six.

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

The 3d Remark (Concerning the first remarkable Circumstance, the A •• ecedents of his Transfiguration) is; The Spectators and Witnesses thereof, and those were three God never starves his Truth for want of Witnesses, especially the Truth of the Glory of his Transfiguration. The Law of Moses required, that at the Mouth of two Witnesses (at the least) or at the mouth of three every matter should be established, Deut. 19.15. & 17.6. Mat. 18.16. 2 Cor. 13.1. 1 Tim. 5.19. Heb. 10.28. but that there might be Testimony enough, and by way of Redundancy, here is a double three of Witnesses of this glory, not unsuitable to that in 1 John 5.7, 8. There be three that bear Record in Heaven, and other three that bear Record on Earth, concerning Christ's future Glory, so concerning this present Splendour and Majesty, there were three witnesses from Heaven to testify that Jesus was the Son of God, (1.) God the Father speaking these words out of the Cloud. (2.) Moses, and (3.) Elias to be discoursed upon afterwards. But those three upon Earth, were Christ's three Disciples. The Multitude must not behold this glory, nor all his Disciples, for He manifests himself to whom he pleaseth, John 14.22. and calleth up to him whom he will, Mark 3.13. He would not use all his Servants alike familiarly, but these three, Peter, James and John must have most intimacy with him in his Secrets; For (1.) Peter had newly witness'd a good Confession, Mat. 16.16. &c. was bold as well as old, had his name changed from Simon to Peter or Cephas, which signifies a Stone or Rock, Mark 3.16. John 1.42. and no doubt but He (with these his two Partners) brought in more Disciples to Christ than the other of the twelve Apostles, therefore is he made a witness in the Mount, 2 Pet. 1.16, 17, 18. of Christ's Glorious Transfiguration. (2.) So was James the Son of Zebedee John 's brother, whom Matthew and Mark placeth before John, though Luke nameth John before James, and he is styled John 's brother, to distinguish him from that James (called the less) the Son of Alpheus, Mat. 10.2, 3. Mark 15.40. because he was less in stature or younger, and the reputed brother of our Lord, Gal. 1.19. as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus, John 19.25. Sister to our Lord's Mother, Which Kinsmen the Jews commonly called Christ's Brethren, Mat. 12.46. &c. This James the greater or elder, is admitted here as a Witness of Christ's Glory, because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood, Acts 12.2. This man was most Eminent among the Apostles, therefore did Herod envy him the more, so drank he first of the Cup spoken of Mat. 20.20, 21, 22, 23. For Christ will prepare him for his Martyrdom by showing him here his Glory. And so (3.) His Brother John must be a spectator of it also, for Christ had put the name of Boanerges upon those two Brothers (as he had changed Simo 's, which he did not to any of the other Apostles) calling them Sons of Thunder, this John (being now but a young man, John 18.15, conversant with Peter, John 20.2. & 21.21. this John (being now but a young man, John 18.15. conversant with Peter, John 20.2. & 21.21. with 19.27, 35. And He who fled away naked, Mark 14.50▪ some Ancients say (but amiss) was this John, being yet young) who had the longest life after and survived all the Apostles, and so was to transmit this Testimony of Christ's Glory, Vivá voice, to the following Age. In a word these three Disciples, Peter, James, and John were the first that were called at Christ's first entrance into his Public Ministry, Mat. 4.19, 21. Acts 1.21, 22. Not to saith (for they had believed in Christ before by the Baptist's Preaching, John 1.37. though they did not cleave close to him till then, but called out to office) to be first his Disciples, and after, sent out as his Apostles, and to those three only did Christ give three new names (as before) Mark 3.16, 17. to show that these three were designed for greater Matters and Mysteries, and therefore were they most familiar with their Master, whom He oft took apart from the rest, as (1.) He suffered no man to follow him save Peter, James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter, Mark 5.37, 38, 39, &c. (2.) Those three are the only Witnesses of Christ's Agony in the Garden, Mat. 26.37. And therefore (3.) Were they admitted to behold His Glory here in the Mount, that they might the better stick to him in his Garden horror, and hotter Services, beside, John was His Beloved Disciple, and was charged with the Lord's Mother, John 19.26, 27.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The 6th Remark is; Eve • a good man may fall under mistakes, and not know what he says, as Peter in his saying, [ Master it is good being here, &c.) His words had love, Amazement and Fear in them. (1.) His love to his Lord, when he heard in the conference, how Christ must go to Jerusalem and suffer death there; though he durst not Rebuke his Master, &c. as Matth. 16.22. but comes smoother off here, saying, [ Lord if thou wilt, Mat. 17.4 &c. ] referring the matter to his Masters mind. Yet was this but blind love of the same alloy with the former, opposing God's Decree and the Worlds Redemption. (2.) His Amazement stupify'd him; And (3.) His Fear made him say [oh Master, this Mount is an high, secret, secure and a pleasant place, here we have two Mighty Men with us, Elias that commanded fire out of Heaven, &c. and Moses who entered into the Cloud in Mount Sinai, &c. ] as if he had said thus, 'It is better staying here (where nobody will know in what place we are than go down and expose ourselves at Jerusalem, &c. wherein Peter 's mistakes be many, besides those before mentioned. For (1.) He expects to have his Country in the Way only to it, that is, Heaven upon Earth. (2.) Thinking Tabernacles were necessary in a State of Glory. (3.) Neglecting the good of all others while he can but secure himself, as Augustine observeth. Beside these (4.) Had he understood the Harmony 'twixt Christ with the Law and the Prophets (represented by Moses and Elias ) then one Tabernacle might have well held them all, as they do all Tabernacle with sweet agreement in the Gospel. So Beda, or (5.) His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honorable habitations for the two Servants, as for the Master, or (6.) If to the Trinity, his three Tabernacles might have been reduced into one, because the Three Persons are Three in One.

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

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

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

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

The 3d Remark is; They were over-shadowed to prevent their prying Curiosity into this present glory, &c. Solomon saith [The Eye is never satisfied with seeing,] Eccles. 1.8. and there is a natural Itch in Man to see God. Moses must needs see His Face, Exod. 33.18, 23. so would Elijah have done, 1 Kin. 19.13. God indeed doth sometimes open a glimpse of his Glory from Heaven, but because of man's weak capacity he soon shuts it again. God sent this Cloud to hinder the Disciples from their prying too deep into this dazzling glory. God sets bounds to our Understandings, as he did to Israel, both at the Mount and in the Temple, the People must not approach either the top of the Mount, or the Sanctum Sanctorum where the Divine Shekhinah did show its glory. The closer kept, the more admired: sight would exclude and extinguish Faith. Christ said to Thomas, 'tis not Seeing but Believing, John 20.29. This is to make us long more for Heaven, as the Disciples for Glory, which was here shadowed from them.

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

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

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

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

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

The 9th Remark is; Now came in the third Celestial Witness of Christ's Glory (together with Moses and Elias ) to wit, the Father himself who spake out of the Cloud, as he used to do to the Patriarchs, that it might be the better believed to be the Voice of God, and not of Moses or Elias who now were gone: Yea, some of the Ancients) comparing this Voice from Heaven at his Transfiguration, with that of his Baptism and first Inauguration, Matth. 3.16, 17.) say, that as the Dove then, so this bright Cloud now was the Holy Spirit, which Peter (one of the Spectators) calls the most Excellent Glory; 2 Pet. 1.17. and calls this Voice, a Voice from Heaven, ver. 18. though it came out of this Cloud: So that here also, as well as there, were a most Majestick Meeting of all the Three persons in the Trinity, about the Work of Mans Redemption (as on the beginning at Mans Creation, Gen. 1.26.) where the same words were reinforced here, showing two great points, 1. What must be Believed, 2. and who must be Obayed, &c. as above.

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

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

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

(1.) Learn hence any Secret guiltiness exposeth the best of Saints, and lays him open to the Spirit of Fear; besides this was, (2.) That what they had seen, might make a deeper impression upon their Hearts, lightly obtained are but lightly esteemed, and dearest bought are dearest prized, the Mother loves all her Children, but that most which cost her most Sorrow, this made the Vision sink down into their Ears and Hearts, Luke 9.44. (3.) This Fright was to make them take Sanctuary in Christ, as fear of Benaiah made Joab run to the Horns of the Altar, 1. Kin. 2.28. (4.) This made them hear Christ more acceptably, fear made them more capable of Favor, and how welcome was Christ's Amiable Voice to them, when they as Adam had been affrighted with God's Terrible Voice, and would with him ( Gen. 3.8.) have hid themselves: Oh happy were they that had their Savior so nigh them, as Peter had, when he began to sink, Matth. 14.30, 31. 'Twas good being here in this Sense indeed, they were Holy Men, and in Holy Employment, yet struck Amazed and as Examinated in it, lying all along as dead: Then Christ comes (1) with his gracious Approach, now laying aside his late glory, and made himself suitable to their Capacity, &c. (2.) With his Gracious Touch he raises them up as he had done Daniel, Dan. 8.17, 18. and 10.10, 16, 18. Christ's fingers dropped Myrrh here Cant. 5.5. his Touches had been healing Touches to the Leper, to the blind Man, &c. though the Devils Touches be deadly, 1 Joh. 5.18. and (3.) with his Gracious Voice he comforted them, Oh how sweet is Christ's Voice, who never speaks to any Distressed Souls, but is sure to comfort them, our Savior casts none down, but he revives them again, yet Satan (that destroyer) does not so, &c. Then opened they their Eyes and saw Jesus alone Matth. 17.8. to teach them Moses and Elias, the Law and the Prophets do Vail their Bonnets to Christ, who is the only Mediator, and in whom alone there is enough to satisfy the Soul, and to comfort the Conscience, &c.

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

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

CHAP. XXVI. Of the Lunatick's Cure.

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

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

The 2. Remark is; Christ's Entertainment after his absence, upon his Return: 1. The Multitude met him, and friendly saluted him, bidding him welcome, welcome N. B. Note well; Oh that we could Request and Rejoice at Christ's Return after his withdrawments from us: The People were not of that Malignant Humour with the Scribes and Pharisees: They, when they beheld him, were greatly Amazed, Mar. 9.15. not only to see him come in so seasonably, in that very juncture of the Non-plus, (which is his usual time;) but also, because (as some say) he Retained some part of his Glory as Moses did, Exod. 34 29, 30. only with this difference, that of Moses was Terrible, but this of the Messiah was Amiable; Therefore did the People Salute him, when the Scribes and Pharisees did not so: 2. The Father of the Lunatick Child, did not only Salute him (with the Rest) but falls down at his Feet, catches hold of his knees, (as 2 Kin. 4.27.) and supplicates his Succor for his only Son, who was possessed of a Dumb and Deaf Devil; There was a Devil in the Disease of Lunacy, (or Falling-Sickness, which ebbs and flows with the Moon) complaining withal of his Disciples, that he had begged this Cure of them, but they could not Cure him: Whence learn, N. B. Note well, when Men and Means fail us, we must make out immediate Application to Christ, 2 Chron. 20.12.

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

The 4th Remark is; The most Maraculous Miracle (itself) was wrought immediately by the Master himself, when Means and Men (that were employed) could not do the Cure: The Patient here had a Complication of Maladies, whereunto nothing of Mischief (as it seemed) could be added by the Devil himself: The Distemper of this Son, is aggravated by his Father in so many sad Circumstances, Matth. 17.15. Mar. 9.17, 20, 21, 22. and Luke 9.38, 39. This only Son had not only the natural Disease of Convulsion-fits, or the Falling Sickness; but also Satanical impressions to mischieve himself in those two Merciless Elements, of Fire and Water, N. B. Note well; Thus are they (who are given up into the power of a Merciless Devil) grievously tossed; sometimes cast into the fire of Lust, and sometimes into the water of Drunkenness; and no less are they possessed with this Dumb and Deaf Spirit, ( Mar. 9.25.) in the things of God; and this Malady they have likewise from their Infancy. Now when Christ called the Lunatick to him to confute the scoffs of the Scribes, &c. The Lunatick never had such a sore fit as now, when he was to be Cured. N.B. Note well; The nearer Christ is with his Cure, the more doth the Devil Rage; for then did he stretch him, and tear him, as if he would have torn him in pieces, Mar. 9.26. and 1.26, &c. when he felt the over-powering power of Christ, commanding him to go out, and come no more in. Thus things oft go backward, before they come forward: Duplicantur lateres, Venit Moses; the Tale of Bricks is doubled on Israel, when Moses is sent to save them, &c. Corn grows downward, before it comes upward: Christ shows the real casting out of this plainly violent Devil, by so many signs as there was no room left for those Cavillers, so much as to suspect any Collusion; for the Devil cried out as before he had done in his Legion [art thou come to Torment us before the time.] Matth. 8.29. Now grieving that Christ had served a Writ of Ejectment upon him, and now he must no longer hold that House, which he had so long held in peace: Luke 11.21, 22. Now he plays his last pranks, miserably tortures the young Man, (whereby he by that fact, confirmed the complaint of the Father) and only kills him not outright, leaves him as fallen down Dead (in the Spectators Apprehensions) till Christ took him by the Hand, set him upon his Feet; and (as Luke adds) Restored him to his Father safe and sound, wherein Christ wrought a double Miracle, 1. casting out the Devil, and 2. raising him to life, &c.

Now when Christ had this fourth time reminded his Disciples of his Approaching Death, partly to drive them out of their Golden Dream (they had drunk in) of a Temporal Kingdom, which pleased them so well, and stuck like pitch to their fingers, that they could hardly forget it, and partly to fortify them against the Scandal of the Cross, should it come unexpected, and its issue be unknown; therefore as Christ tells them again of his Death, so of its Issue also in a glorious Resurrection, Mat. 17.22, 23. then follows the History of Christ's paying Tribute, which only Matthew (of all the Evangelists ) Relateth, Mat. 17.24, 25, &c. which the Holy Spirit would have Recorded principally for two causes; 1. Because it contains some famous Documents of Christ's Omnisciency and Omnipotency; for he both knew that the Fish which he caused to come first to Peters Angle, had money in its Mouth, and Created that piece of Money by his bare word, causing all this so to be, by commanding it so to be. 2. Because this Fact of Christ in paying Tribute, was a Pattern to all Christians, for Rendring to Caesar, the things that be Caesar's, Matth. 22.21. Custom to whom Custom, saith Paul, Rom. 13.7. and submit to every Ordinance of Man, for the Lord's sake, saith Peter, 1 Pet. 2.13. N.B. Note well; but so doth not that great Heteroclite of Rome ( Peters pretended Successor) who instead of paying to, Demands Peter-pence