A Complete History and Mystery of the Old and New Testament

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

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

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

The 2d Remark is concerning the Concomitants of this Dedication Feast mentioned in the next verse, John 10.22, 23. [Christ walked in Solomon's Porch] not for Recreationsake, but for taking an opportunity of doing good to the multitude met there, and for meeting with the Masters of the Sanhedrim that sat in one side thereof. Here presently the old crew of catchpoles compass him about with their cavils, of being so dark a Doctor in his Parables, &c. that they could not but still doubt whether he were the Christ, v 24. whereas the darkness lay only and all upon their own Understandings, the Windows whereof they had willfully shut up, 2 Pet. 3.5. Isa. 6.9, 10. John 8.43. Mat. 13.14, 15. John 12.40. Acts 7.51. & Rom. 11.8. as Christ intimates in his answer to those Cavillers, v. 25. [What need plainer words, when you see the plainest works that demonstrate me the Messiah, were it not for your voluntary blindness,] v. 26. those Catch-poles expected another answer more to their malicious advantage, to wit, had he confessed himself to be Christ, then would they accuse him of Treason to the Roman Powers that then Ruled over them; or had he denied it, then might they represent him to the People as a Cheat and Impostor, &c. the former they principally aimed at, as appeared after, John 19.12. knowing from Isa. 60.12. & Dan. 7.14. that he who was Christ, must be a King, and such a King as would destroy all other Kings and Kingdoms. yet gave he them such an answer in the Wisdom of God, as those Pick-thanks could pick nothing out of it, save this, that they were the Reprobate Goats of Satan, not the chosen lambs of the Savior, for which they attempted to stone him, ver. 31. Had not Christ held their hands, though they pretended to be Holy Persecutors, not pelting him for his Pious Works, but for his Blasphemous words, ver. 32, 33. and when Christ vindicates himself from their charge of Blasphemy, v. 34, 35, 36, 37, 38. then, finding themselves not able to answer his Arguments, they turn once more to a course of Violence, wherein (si non argumento Aristotelico, tamen Baculino, &c.) they doubted not but to be too hard for him at club-law, v. 39. and though they now lay down their thoughts of Stoning him as a Blasphemer, because he had so cleared himself thereof, as they could no longer pretend it, yet still they would take him, and carry him to the Sanhedrim, who would lay other crimes to his charge, &c. but he passed through them like a second Samson, (Judge. 16.2, 3.) his own Almighty arm saved him, as before in Luke 4.30. He escaped quietly, freely, and as unseen, giving them again this demonstration that he wanted not Power to deliver himself, which might have convinced his Adversaries had they not been Mad with Malice, and because their madness was incurable, [He went again beyond Jordan,] v. 40, &c. to Bethabara [where John first Baptized] John 1.28, 39. not so much for his own comfort (for there he first heard from Heaven, This is my beloved Son, &c. Mat. 3.16, 17.) as for the Peoples Conversion and Confirmation, who there called to mind what John had (some years before) Preached of Jesus, and then they believed, John 10.41, 42. N. B. Note well; Which teacheth, that though the Word of God seems for the present to be Preached in vain, yet in due time (though long after) it may fructify, &c. when it is made Prolifical and Generative, by the Spirit of God, &c. a long time after, &c.

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

First, Luke supplies with some stories before this Feast. As (1.) With that of a Doctor of the Law asking Christ the greatest of Questions [ How shall I be saved, &c.] Luke 10.25, to 38. occasioned (as may be supposed) from his hearing those words [Rejoice that your Names are writ in Heaven.] ver. 20. This Letter-Lawyer knew nothing of the Spirit, and would have gone to Heaven by his own good doings. Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho, and being wounded in his way by Thieves, neither Priest nor Levite pitied him, but a Samaritan (whom the Jews abhor'd, John 4.9. and 8.43.) had compassion and cured him. Herein Christ doth not give a direct answer to his question, saying, [ Thou must be saved by Faith in me, &c.] as Rom. 10.9, &c. (then would this Tempter have accused him for being contrary to Moses ) but appeals to, and convinces this doting and doing Doctor's Conscience by this Parabolical Discourse, that all his doing the Deeds of the Law would not do, (seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbor) and therefore must take sanctuary in the Grace of the Gospel, Rom. 8.3. & 3.20. & 7.7. & 5.18. Gal. 3.21, 22, 23, 24.

This Parable of the Man fallen among Thieves, is Related in its Circumstances, Luke 10. from ver. 25. to ver. 38. Wherein Mark 1. 〈 in non-Latin alphabet 〉 a Lawyer comes to Tempt Christ, ver. 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses, to prove him an Apostate, he asked [what he must do to be saved?] As the Jailor did, Acts 16.30. but not with so good a mind: This is a question that ought to trouble all persons in the World; this Captious Questionist however was no Sadducee; for he here enquires after Eternal Life, which the Sadducees denied, &c. That young Man came running to Christ, Mar. 10, 17. to move this Question; Oh how rarely do Men run upon this weighty Errand, 'tis said our Lord loved him for so doing, Mar. 10.21. alas how few go so far as he did, yet went he not far enough, he had a good mind to Heaven, he cheapens it, but would not go up to the price of it, he would have been saved by his own good Meanings and Doings, as Mat. 19.20, &c. whereas when we have done all we can, we are but unprofitable Servants, Luke 17. ver. 10. Mark 2. Christ shapes his Answer, ad Idem, to the question, not directly, but by referring the questionists Conscience to the Law of God, which only shown him his Sin, Rom. 3 10. and 7.7. Gal. 3.10, 21, 22, &c. whereby he might be whipt home to Christ, Gal. 3.24. or at least left inexcusable, Rom. 1.20. Christ shows him that Salvavation is not impossible, because the Law cannot give it; but because Man (by the weakness of flesh, Rom. 8 3.) cannot fulfill the Law. ver. 28. Here now when this Lawyer was found willing to justify himself as a right Lawfulfiller, (which did discover his Hypocrisy) ver. 29. Christ propounds this parable to this purpose, of teaching those great Truths in the general: 1. That the first Adam, (and in him all Mankind) fell among Thieves, &c. by his Travelling the wrong way from the Tree of Life, to the forbidden Fruit-Tree; this was as going from Jerusalem to Jericho, from the Holy City to a Cursed Town, &c. 2. In order to Help and Heal this wounded Man, Christ propoundeth a Legal Priest, (which Represented the Moral Law ) to him: This Law shows Man what he ought to do, and with the same sight shows him likewise, that he cannot keep the Law to fulfill it, &c. 3. This makes Man look out to the Legal Levite, signifying the Ceremonial Law, for some Sacrifice or Ceremony, to make satisfaction for his falling short so far of fulfilling the Moral Law; but when Man comes to see that the burning of a dead Beast, is but a sorry satisfaction for the Sins of a living Man; and the External washing of the Body, can but signify very little to the Internal purifying of a soyled Soul: Hereby Man (still finding no Relief or Cure from either the Moral or Ceremonial Law) is turned over to that Law which is called Judicial, and which passeth Judgment upon Man, saying, [the Soul that Sinneth shall Dye,] Ezek. 18.4.20, 30 And [ Cursed is everyone that continues not in all things, &c.] Gal. 3.10. &c. but 4. when all these three Laws (Moral, Ceremonial, and most of all the Judicial) like Jobs three Friends, do prove Physicians of no value, Job 13.4. and miserable Comforters are they All; Job 16.2. then is Man constrained to look forth for a better Helper and Healer, even to that [Jehovah, Rophekah, Hebr.] that all healing Jehovah, Exod. 15.26. Ps. 103.3. even for that sweet Jesus, who healed all sick Persons that came to him, taking upon himself our Infirmities, and bearing our Sicknesses, Mat. 8.16, 17, &c. and who is called here the Compassionate Samaritan, doing all the Offices of a Friendly, as well as of a skillful Physician for this wounded Man, from ver. 33. to 36. Christ's Name was Jesus a Savior, for saving us from our Sins, Mat. 1.21. and there is no other Name by which we can be saved: Act. 4.12. It was not Moses or the Law, but it was Jesus or Joshua that brought Israel into the Land of Promise, &c.

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

The 1st Remark is; This Mans wandering the wrong way, departing from the Holy City Jerusalem, which Hebrew Name [Jereu Shalom] signifies, they shall see Peace, and Shimet found it a place of Peace, while he continued in it; 1 Kin. 2.36, 41, 42, 46, &c. and so did this certain Man in the Parable, the Thieves did not dare to Assault him, while he staid in this Mountain of Rocks, amongst which it was built, Josh. 18.28. and 2 Sam. 5. ver. 6, 7, 8, 9. it was a strong City of Refuge, yea, glorious things are spoken of it, Ps. 87.3. It's Walls were called Salvation, and its Gates Praise, Isa. 60.18. God loved to look upon it, Isa. 49.16. and he delighted to dwell in it, Ps. 132.13, 14, &c. The Old Jerusalem was the more Famous, for being a Type of the New Jerusalem, which hath a most Glorious and Graphical Description of all its parts, Rev. 21. per totum: Oh how foolish was this certain Man, to turn his back upon such a Blessed place, the Terminus a quo, from whence he went, but more especially considering the Terminus ad quem, the Cursed place that he turned his face toward, which was Jericho, signifying the Moon, Hebr. that is placed under the feet of the Church of Christ, Rev. 12.1. and it was Cursed by Joshua, Joshua 6.17. as a kind of first Fruits of that cursed Country, Dedicated to Divine Justice, Levite. 27.28. Though Hiel presumed to Redeem this place so devoted to God's Curse, and to Rebuild it, 1 Kin. 16.34. yet did he pay most dearly for so doing, inasmuch as be lost his living House, namely his Children, while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground, N.B. Note well, tis said of Christ, that he sets his face as one going to Jerusalem, Luk. 9.53. Sure I am it should so be said also of every True Christian, whose Heart as well as Face, must be toward Zion, for the way to Zion is writ in their Hearts, Ps. 84.5. but woe to such as wander the wrong way from Zion to Babylon, from places of God's Worship, to a Land of Darkness: 1. Remember Dinah, who was Defloured by her gadding abroad from her good Fathers Tent, Gen. 24 2, 23. 2. Remember Naomai, who left the Land of Promise, and went to Sojourn in the Land af Moab, yet was she so wise, as to Return again in due time; and upon her Return, gives this Account of herself, what she had got by her wandering the wrong way, she saith, [call me no more Naomi (which signifies Delightful) but call me Marah (which signifies bitter) for my God the Almighty, hath dealt bitterly with me, I went out full, but am returned empty, &c. Ruth 1.20, 21. 3. Remember Shines, who judged the Kings command good in confining his Abode in Jerusalem (a place too good for so bad a Man) and he kept the Kings Command for three full years, yet after this, he breaks the bridle, runs over to the Uncircumcised, whereby he lost his Life by the hand of Justice, and his own Heart was privy how justly he suffered, 1 Kin. 2.38, 39. to the end: 4. Remember Samson, what a Turmoiled and Toilsom Life he led by his Leaving Canaan, and his Conversing so much among the Cursed Philistines. (Lastly,) Remember the Prodigal, who by leaving his Fathers House, made himself more miserable than the very Hoggs that he kept; therefore little Children abide in Christ, and continue ye in the love of Christ, 1 John 2.28. and John 15.9.

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

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

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

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

N.B. Note well. 4. The Habitual and Unconverted sinner, drives the trade of sin, and the chiefest place of his Trading is Jericho, Satan leads him Captive at his Will, 2 Tim. 2.26. and such must needs go (yea run) the wrong way whom the Devil drives: Such as are not only sold under sin (as we all are by Adam ) Rom. 7.14. but they sell themselves to sin with Ahab, 1 Kin. 21.20. who being past feeling, give themselves over to work all kind of wickedness with greediness, Eph. 4.19. Micah. 7.3. the Carnal mind is Enmity against God; for it is not subject to the Law of God, nor indeed can be, Rom. 8.7. to dwell in Jerusalem where God is Worshipped, is a burden to such a mind, as saith, [what is the Almighty, that we should serve him, and what profit should me have if we pray unto him?] Job 21.15. yea, it would be burdensome to an unregenerate person, to dwell in that Jerusalem which is above, where there is nothing but praising the most Holy God, by the glorified Saints, and by the Glorious Angels, such would wish themselves out again, &c. disliking both their Work, and their Company, &c.

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

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

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

N.B. Note well. 1. The first sinner Adam, was stopped in his Progress of his State of Innocency, that grand Thief Satan disguised himself to Adam, as he did after to Saul, when he wrapped himself up in Samuel's Mantle, 1 Sam. 28.14. &c. and thus the Tempting Thief Disguised himself to the Second Adam, our Blessed Redeemer, unto whom Satan came first in the Form of a loving Friend, that would help him to Bread, when he was very Hungry, Mat. 4. ver. 3. and when he was foiled in this his first Assault, then he Transforms himself into the Form of a Grave Divine, taking upon him to direct Our Dear Lord, by quoting of Scripture for his Director, how he might give an undeniable Specimen of his Deity, that he was the Son of God in Truth, if he cast himself down from the Temple Pinacle, and be Saved from Harm by the help of an Angel; then all the World, and the Devil himself would believe on him: This was Satan's-Subtil Sophistry to Seduce the first Adam in his [ 〈 in non-Latin alphabet 〉 ] cast thyself down out of the Garden of Eden, thy pompous Paradise, the place of Happiness; so the same Sophistical Logic he useth against the Second Adam, that he might cast himself down from the Top of the Temple, which was called the place of Holiness, Mat. 4.6. and when the Tempter was taken Tardy and Defeated in his second Temptation also, he then puts upon himself Royal Robes (being restless and yet unwilling to give over the conflict) and comes to Christ like a Mighty Monarch; not to Petition only, but to Promise also, yea such things he promised as were seemingly splendid, and exceedingly desirable to Flesh and Sense, even the glittering Glories of all the World, Mat. 4.8, 9. We are told that this World (which Satan offered to our Savior) is made up of the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life, 1 John 2.16. As the First Adam was tempted with all these three Tempting Tools, &c. As 1st, With Lust of the Flesh, a Carnal Appetite to Forbidden Fruit. And 2d, With Lust of the Eyes. The Forbidden Fruit was a most lovely Object to look upon, hereby the subtle Servant made Adam 's Eyes as a Burning Glass, to set his Heart on Fire after it. Yea, and 3d, With the Pride of Life, in Satan's suggesting to him, that his eating it would make him Wise as God himself, Gen. 3.5, 6. So the second Adam was Tempted with the same three tools. As 1st, With an Appetite after Bread of the Devil's procuring. 2d, With beholding a Guard of Angels on each hand of him, to secure him in his Fall. And 3d, With Pride in offering to make him the great Monarch of the whole World, whereas what Satan shown our Savior was but a mere show and shadow, a mere Map and Resemblance of the World, the Pomp whereof is expressed [ 〈 in non-Latin alphabet 〉 ] a mere Fancy, Acts 25.23. though' this cunning Thief could conquer and stop the first Adam, yet could not do either to the second Adam, but he was conquered by him, who with an Apage commands him out of his presence, ver. 10.

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

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

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

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

Then Thirdly, Make a most strict search for this Thief, let not thy Heart be as an Hostess to entertain it, nor thy Senses be as Doors to let it enter, nor thy Affections as Handmaids to attend it. Soul, thou not art won over to Jericho, until thy Heart and Affections be won thither, but if thy Face be to Jerusalem, Luke 9.53. then God's Angels and a Pillar of Glory shall both Protect and Direct thee. Be sure to secure this Thief, &c. If thou cry out, thou shalt not Dye, Deut. 22.27. as the betrothed Damosel. Therefore when thou seest the Thief a coming to thee, be sure thou consent not to his coming as he did, Psalm 50.18. but shut thy Door against him, and hold him fast as Elisha did against the murdering Messenger, 2 Kin. 6.32. If thou open thy door to him, thou art then a Partner with the Thief, and so an hater of thy own Soul, Prov. 29.24. when the Door is left carelessly open, then the Thief cometh in, Hos. 7.1. and He cometh not, but for to Steal, Kill and Destroy, John 10.10. that is the Thiefs Errand, and though' he be blame-worthy for doing so badly, yet whom must we blame for leaving open the Door? We are commanded to shut our Chamber Door, and hide our Selves till the Indignation be past, Isa. 26.20. but when this good Shepherd, this compassionate Samaritan comes and knocks, Rev. 3.20. with the Hammer of his Word, and with the hand of his Spirit, we must open to him immediately, Luke 12.36. Now come we to the Remedy against this manifold Malady aforenamed.

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

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

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

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

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

Enquiry the First, What is this Moral or (as it may be called) Natural Righteousness?

Answer 1st, 'It is a Righteousness of Natures best Edition in the fallen estate, there be degrees of Nature as well as of Grace, some Natures are better than others, even a Child is known by his Doings, whether his Work be pure, and whether it be Right, Prov. 20.11. As a good Disposition in some, is seen to Order and Refine depraved Nature, especially if attended with a strict Education, and Exemplary good Actions, &c. so the contrary to all these (we see) do strangely disorder and corrupt it: There is a Refining of Nature by Moral Virtue, where there is nothing found of Spiritual Grace: We read of an House that was Swept of Moral Vices, and Garnished with Moral Virtues, yet is it still Empty of Christ, whereupon the Unclean Spirit, returns after seeming Dispossession, and Repossesseth it again, &c. Math. 12.43, 44, 45. so may it be with a Moralized or a Civilized Heart, the last state of such a Man, may be made worse than his first.

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

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

Answer. The Foundation from whence it flows, is from the remaining Sheards of God's Image in Man, which is only defaced, but is not quite destroyed by Adams Fall, as the Tables of the Testimony which Moses held in his hand, and which were the Work of God, and the Writing was the Writing of God, Exod. 32.15, 16. yet Moses, when he saw the Golden Calf; his anger waxed hot, and he threw the Tables out of his Hands, and brake them beneath the Mount, ver. 19. Notwithstanding the broken pieces thereof still remained: Even so it may be said (yet in a quite differing Manner) when Adam saw the forbidden Fruit pleasant to the Eyes, and desirable to make him Wise, Gen. 3.6. Then he did cast down (as it may be said) that Image of God (stamped upon him at his Creation) and broke it in pieces beneath the Mount of his primitive Innocency. After which fall, he begat a Son in his own Image, and not in the Image of God, Gen. 5.3. yet some Sheards of the first broken Image, still remain in all his Off spring, which is called Synteresis, (signifying a Remnant Reserved) or a Natural Conscience, called by the Apostle [the Light and Law of Nature written in Men's Hearts, which serves to leave them 〈 in non-Latin alphabet 〉 without excuse, Rom. 1.20. and 2.14, 15. and which is all one and the same with the Moral Law (that was added because of Transgression, Gal. 3.19.) for by the light whereof, the Sin of Murder was known to Cain, Gen. 4. and hereby other sins as Adultery, Gen. 20. Fornication, Gen. 34. and 38. and Theft, Gen. 44.8. were known to be Hainous sins, long before the Law of God (written in Tables of Stone) were given by Moses unto Israel in the Wilderness: So that this Law of Nature, was light enough to inform Man what was Good, and what was Evil; and what Man had last by Adams Fall, as the Prodigal, when he came to himself, Luke 15.17. became sensible how sadly he had lost that satisfying fullness he formerly enjoyed in his Fathers House: There is indeed both a Theorick and a Practick Knowledge of God and good Manners. This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World; John 1.9. yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature; therefore Man stands in need of a wall, as well as of an Hedge, Hos. 2.6. to Restrain him from Evil; nor indeed is Restraining grace sufficient, (which that pagan King Abimelech was blest with, Gen. 20.6.) but there must be Renewing Grace also, Eph. 4.23. there must be (according to the tenure of the New Covenant ) a Supernatural Work of Light, Life and Love [I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they shall be my People,] saith the Lord, Jer. 31.32, 33. This plainly imports the Insufficiency of the unrenewed Estate, wherein the best Bank that can be made against sin, is so low and weak, that it is easily overflowed, or broken down by the strong Torrent of Corrupt Natural Affections: As the Light of Nature (which is called the Candle of the Lord, Prov. 20.27.) burns but darkly and dimly in the fallen Estate, so that it cannot Discover the guilt of Adams sin, committed almost 6000. years ago, nor that Original Pollution descended upon all Mankind thereby, nor can it discern that great Damning sin of unbelief, John 3.18, 36. which binds the guilt of all other sins upon a sinners Conscience, &c. so the Law of Nature is so weak, and of such little force, that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty; so the Soul, under its Conduct and Influence only, is like a running Bowl, that is cast by a weak hand, it falls short of the Jack, such falls short both of God's Glory, and of their own Duty, Rom. 3.23. and cannot be prompted by any gracious end, seeing their works are not wrought in God, John 3.21. neither from any good principle, nor for any good end, &c.

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

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

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

To this purpose doth the Great Apostle Argue, that by the Deeds of the Law, there shall no flesh be justified in the sight of God, Rom. 3.20. and the Righteousness of God without the Law, is manisested, ver. 21. and we are Justified by Faith, without the Deeds of the Law, ver. 28. and we are dead to the Law, Rom. 7.4. and delivered from the Law, ver. 6. and he blames the Jews, for seeking a Righteousness by the Works of the Law, Rom. 9.32. and 10.4, 5. and he tells the Galatians, that a Man cannot be justified by the Works of the Law, but by the Faith of Jesus Christ, &c. Gal. 2.16. and if Righteousness come by the Law, then Christ is dead in vain, ver. 21. and all Preaching, and all Believing is vain, 1 Cor. 15.2, 14. There is no way to be Saved, but by Christ, for he is both the way to Heaven, Joh. 14.6. and the Door into Heaven, Joh. 10.9. beside him there is no Savior, Isa. 43.11, and Joshua hanged up that King, who dared to be called Adonizedek, which signifies the Lord of Righteousness, Josh. 10.3, 26. he was first trampled upon, and trode underfoot, ver. 24. and after this he was hanged up by the head, for presuming to take that high Title to himself, which belongeth to Christ alone, whose Name is [the Lord our Righteousness,] Jerem. 23.6. there is no Man can be called the Lord of Righteousness, but our Redeemer only. Hereupon, (as History tells us) Augustus Caesar gave up the Title of [Dominus orbis Terrarum,] the Lord of the World, when our Lord Christ was born: That Woman the Church, Revel. 12.1. is said to be clothed with the Sun only, even that Sun of Righteousness, as Christ is called, Mal. 4.2. and not with any Righteousness of the Law: the fall of Adam like the Golden Calf Idolatry, Exod. 32.25. left all Mankind naked; and thus the Thieves in this Parable, left this half dead Man naked, when the Compassionate Samaritan found him here; and the Compassionate Father cried in another Parable [bring forth the best Robe,] Luke 15.22. to cover the Ragged back of his Repenting and Returning Prodigal Son: A full Christ, and a naked Creature agree best together, therefore are we commanded to put off the Old Man, Eph. 4.22. Those filthy Rags also of our own Righteousness (as well as of our own Unrighteousness, ) Isa. 64 6. and to put on the New Man, Eph. 4.24. even the Lord Jesus Christ we are bid to put on as a Garment, Rom. 13.14. thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity, and gave him change of Raiment upon his return from Babylon, Zech. 3.3, 4. we should come to our Joshua or Jesus, as the Gibeonites did to the Old Joshua, in old ragged Raiment, Josh. 9.5. that he may clothe us with his Robe of Righteousness: If any Man think to War against the Justice of God, with ten Thousand supposed good Works, God's Justice will War against that Man with twenty Thousand really bad Works, and overcome him: Whoever dare come riding to Christ upon the Dromedary of good Works, Christ will say to such [I know ye not, depart from me, ye Workers of Iniquity] Math. 7.23. and so be sent empty away: 'It is best coming to Christ as Abigail to David, saying, [Let thy Hand-maid be a Servant to wash the Feet of thy Servants,] this is more meet, than to be made thy Queen, 1 Sam. 25.41. or as Mephibosheth said to him [Will my Lord look upon such a dead Dog as I am?] 2 Sam. 9.8.

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

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

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

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

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

Answer, 'It is an outward profession of Religion, without the inward power thereof: Such a formal professor this Levite seems to be, who was more for the Cerenony, than for the Substance of Religion: Possibly he as well as the Priest, might fear Legal Pollution, for the Ceremonial Law forbad such to touch the Dead, Levite. 11.8. & Deut. 14.8. not only the Dead Carcase of unclean Creatures; but also the Dead Body of a Man slain in the Field, (as he might suppose this Man to be) Numb. 19.16. but the Legal strictness and niceness of this Levite was an Iniquity, for the Man was but half Dead, therefore to show Mercy in saving the Life of the Man, was his Indispensable Duty by God's Law, [Love thy Neighbor as thyself, in doing all Offices of Love for him in Distress,] Isa 58 6, 7. whereas he was one that David complaining of, such (Fail Friends) as standing aloof, and afar off, instead of helping, &c. Ps. 38.11.

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

Answer, By these few following Characters, as 1 he is one that is more zealous for the Ceremony, than for the Substance of God's Law, whereas Ceremonial Duties should always give place to those that are Substantially Moral, as before in this Case; alas this Levite was too Circumstantial in main Substantials, and he was too Substantial in mere circumstantials: 2. He is one that can rest in any Form of Prayer, not finding it too narrow for his own narrow Heart, though various Dispensations of God be upon him, which calls him to vary his Petitions to God in Prayer; alas this Pinioning the Wings of the Dove, the Spirit of God, Mat. 3.16. can never prove a Salve broad enough for every Sore: 3. He is one that thinks it not enough to live in Duty, (as all ought to do) but he must live of and upon Duty, never looking to find a living Christ in dead Duties without him; alas, this is to live in Golgotha, that place of Skulls, Matth. 27.33. and to have a Dwelling among the Tombs with the Demoniac, Mar. 5.3.4. He is one that sits down, and rises up constantly with a cold frame of Heart in Religious Duties, his Heart never burns within him, (nay, it is not so much as watm at any time) because Christ talks not with him in the way of his Duty, as Luke 24.32. he is a stranger to that Spirit of Burning, Isa. 4.4. Alas he is like Noah 's unclean Creatures, that went into the Ark unclean, and came cut again unclean: The word of God hath no Sanctifying Work upon his Heart; according to Christ's Prayer, John 17.17.5. He is one that Serves God for Self-Ends only, he rather serves himself of God, as Zech. 7.5, 6. and follows our Lord more for his Loaves, than for any love to himself, John 6.26. he cannot say with Nazianzen, [Jesus Diligitur propter Jesum,] I love Jesus, for Jesus sake, &c. 6. He is one that Serves God slightly, rendering to him [labia vitulorum, non vitulos labiorum,] the Lips of their calves only, and not the Calves of their Lips, Hos. 14.2. he Sacrifices flesh only, Hos. 8.13. he serves not God with his Spirit, Rom. 1.9. he gives only the dry Honey-Comb, not as the Spouse did, filled with the Honey, Cant. 5.1. he considers not how such are Cursed, that doth the Work of the Lord, negligently or deceitfully, Jerem. 48.10. Thus he doth but cut off a Dogs Neck, &c. Isa. 66.3.7. He is one that will stint and limit himself both in his Knowledge, and in his Practice, he dare not be too precise, but saith with Jeroboam, [ it is too much to go up to Jerusalem,] 1 Kin. 12.28. he may not be Righteous (or Religious) over-much, Eccles. 7.16. So while he is now so Luke-warm in Religion, he soon becomes stone-cold in Irreligion; so as the Candle, he goes out in a stink, 2 Pet. 2.20.

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

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

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

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

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

Enquiry the First, Who is this good Samaritan?

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

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

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

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

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

The Fourth Office of Love was, [ his dressing of the Wounds, &c.] here our Blessed Savior is Represented as acting the part of a very kind and Skillfull Surgeon, in manual Operations, &c. The News-Papers sometimes cry up some Famous Operator, either for Curing Dark Eyes, Deaf Ears, or this or that dangerous Distemper; but here is a more excellent Operator, one that exceeds all others in his Catholicon, and Curing all Diseases both of the Soul, as well as of the Body; He heals all Diseases, saith David, Ps. 103.3. who cries also [Lord heal my Soul, for I have sinned against thee,] Ps 41.4. 'It is our Savior's Work to Heal broken Hearts, and to bind up Wounds, &c. Ps. 147.3. Isa. 60.1. Luke 4.18. Matth. 9.12. and as he doth here, in Dressing this half dead Mans Wounds, by pouring in Wine to search them, and Oil to supple them, (well knowing, that fallen Man hath need both of the sharp Reproof of the Law, as well as of the sweet comfort of the Gospel) nor is this all he doth, but he also makes a Plaister of his own Blood, and applies it warm upon the Wounds, which immediately healeth them: Some tell us, strange Cures have been wonderfully wrought by the Weapon Salve, &c. we can hardly believe the power of this Sword-Salve, that a bare anointing of the Weapon Wounding, should at a distance, heal the Wounds of the Wounded; but we are assured by Faith in God's Word, that [Sanguis medici factus est Medicina phrenitici,] the Blood of the Physician, becometh the Sick-Mans Salve, as one of the Fathers Phrase it: we ought to believe this Mystery, that the Wounding of Christ, becomes the Healing of Wounded Man; for the Scripture of Truth tells us, that by his Stripes we are healed, Isa. 53.5. 1 Pet. 2.24.

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

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

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

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

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

The Tenth and last Office of Love is; his care for Recovered Men, from his Resurrection to his Return, giving them Pastors after their own Hear to feed them, Jer 3.15. and whom he chargeth, (as he doth the Host here, ver. 35.) to fulfill their Ministry, Col. 4.17. and if they love him, to feed his Lambs, John 21.15, 16, 17. and he promiseth not only his Presence with them to the end of the Word, Matth. 28.20. but also a most Rich Reward in a better World upon his Return, as here ver. 35. and Matth. 25.14, 19, 21, &c. to conclude, Thus is the Question, [ what shall I do to be Saved, ver. 25.] fully answered, unless our Redeemer do all those Offices of Love afore Named, we are not his Redeemed, &c. Oh! that we could come believingly to Christ, as the stung Persons did to the Brazen Serpent (that had no Sting) his word is [ look to me all the Ends of the Earth, and be saved,] Isa. 45.22.

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

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

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

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

Secondly Luke (with John ) supplies the other two Evangelists Omissions, with more passages of Christ's Life after the Feast: This Evangelist having brought Christ through many Cities and Villages, to this Foast at Jerusalem, Luke 13. and gives a touch of some Stories during the Bedication Fedst, as 1. of one that came to Christ (while he stayed in Jerusalem, ) and asked him, [Are sew to be • saved,] &c. (as thy Doctrine imports) ver. 23. wherein this Questionist was more curious in his Criticisms, than he was studions of his own Salvation; it concerns us more to know what fort, than how many shall be Saved, and indeed, the former gives light to the latton as Christ Answer ( ver. 24.) Imports; for all would come to Heaven; but few like and love the Namon way thither, Heaven hath many seckors, but few finders; for few seek it in the right way, at the right time, and by the right door, Christ is the way, door, and all in all, &c. 2. Luke tells, how some lying Pharisees (provoked at the impairing of their Reputation among the People, by the growth of the Gospel) whispers to him of his danger from Herod; who was now at Jerusalem, and being Tetrach of Galilee, had likely belped forward the Slaughter of the Galileans aforesaid, &c. as if they had been Christ's Well-wishers, &c. whereas it was only to be quit of him: This was done the same day with the Captious questions, &c. Luke 13.31. and Christ bid them tell that Fox, that he would live as long as himself listed, without Herod's Leave, and though his last Passoever and Passion did draw nigh, yet had he some time wherein to walk and work, before it came, so he departed from Jerusalem, crying out, (still on the same day) O Jerusalem, Jerusalem, &c. Thou shalt no more see me, till my last coming hither to die here, ver. 34, 35. and those very words here mentioned, [Blessed is he that cometh in the Name of the Lord,] were about three Months after this (implied in this Phrase, to Day, to Morrow, and the third Day, ) the Acclamations of the People, Matth. 21 9, &c. Jerusalem was then, as Rome is now, the Saints-Slaughter-House, therefore doth he leaveit here, (till his Hour came) and the farther from it, the safer, he went beyond Jordan, as before: His Actions after this, are Recorded again by all the four Evangelists, some relating one thing, and some another, and by supplying each other, the History is completed:

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

N. B. Note well, Then follows the Parable of the Great Supper, occasioned by one at the Table, who expected a Reward for his Charity, in his supposed Temporal Kingdom of Christ, whereas our Lord saith [my Kingdom is not of this World] John 18.36. and Rom. 14.17. though the poor cannot requite us, yet God can and will, for all good shall be Rewarded, &c. Christ in this Parable, showeth how Worldly-minded Men, who Contemn the Word of God, shall be shut out of Heaven, from ver. 16. to ver. 25. Men's cleaving so close to Sensual and Earthly things, do cause them to neglect the things that are Spiritual and Heavenly, &c. This Parable is spoke to in Chapter the thirtyeth, namely, three Days before Christ's last passover. All I shall add here, is this only, That this Parable of the Supper, doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles: The Jews were first invited by John the Baptist, by Christ himself, and by his Apostles, to the Lambs Marriage-Supper, Rev. 19.9. but they make Excuses even in lawful Matters, according to that saying, [in licitis perimus omnes,] we oft make bad use of good things, to our own undoing: They excused themselves out of Heaven; then the Gentiles (as so many Rusticks living in Lanes, &c. ) are invited, yea, such as lived in Highways, and under Hedges, must be compelled to come in, the word is, [ 〈 in non-Latin alphabet 〉 ] which signifieth, [make it necessary] so 'tis used, Mat. 14.22. and Luke 24.29. and Gal. 2.14. not any Club-law, 'tis not spoke here to Magistrates, but to Ministers only, Mans Will cannot admit of any Compulsive Violence, but it must necessarily follow the Dictates of the understanding: N. B. Note well; When our Lord saw great Multitudes following him, ver. 25. he observed, that he had many Followers, but few Touchers like that Woman with the bloody Issue 12 years, who said [If I may but Touch the Hem of his Garment, I shall be Cured] Matth. 9.20, 21. Then Christ turned and said unto them, to this purpose: 1. That they must love nothing better than Christ, ver. 26. he must have our plus, and our prius, our first and our best love, and most deserving it for his doing most, and his suffering most for our Salvation: 2. He cautions them concerning the Cross, ver. 27. the Doctrine whereof was, that if the Cross (or any kind of suffering) lay betwixt them and their Duty, they may not pass on the other side of it, nor presume to leap over it, but they must take it up, upon their shoulders, and follow him, as Simon the Cyrenian did, bearing it after Jesus, Luke 23.26. we must suppose that the Heavier end of the Cross, lay upon Christ's own shoulders, and only the small lighter end of it lay upon Simon's shoulders, to bear that part after him, which teacheth, that (with Paul, Phil. 3.10.) we should desire to know the Fellowship of Christ's Sufferings, &c. for when Christ doth bear the heavier end of our Cross, (whatever it is) with us, and for us, then only the lighter end lies upon us; this must make it far more bearable, especially, when this Fellowship with him in our Sufferings, doth line that lighter part we bear with something that is soft, that it may not too much pinch or gall our tender Parts, in midst of Wrath God remembers Mercy, Hab. 3.2. he knows our frame, Ps. 103.14, and what we can bear, 1 Cor. 10.13.3. When Christ had thus cautioned them about the Cross, (showing how few there were that followed Christ in the Regeneration, Matth. 19.28. as sound Believers) that he Counselled them to a serious Consideration in two Parables, First in matters of Building, and then in matters of Fighting: The one requires Charge, and the other Strength, both which must be proportionable to such great Undertakings, &c. The First Parable is related, ver. 28, 29, 30. the Second is ver. 31, 32, 33. Now the great end, why Christ propounds both these Parabolical Counsels, is, that we may not prove unsavory Salt, ver. 34, 35. that is (saith Grotius, ) a Christian is good as Salt, very useful, but if he hath only profession, and not the power, 2 Tim. 3.5. he looseth his Savour, and becomes worse than a Clod or Dung, an Apostate is good neither for the Church, nor for the World; but makes them both worse, even hardening the wicked against the good ways of God; then follows the usual Epiphonema, or conclusion after this grave Counsel, intimating, 'tis a weighty matter to be a True Christian, consider well the Cost, &c. for if you Apostatize, then are you fit for nothing but for the fire of Hell.

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

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

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

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

As 1st the Foundation of this Tower of Godliness is Christ, Isa. 28.16. 1 Cor. 3.11, 12. as there is no other can be laid, so this stands sure, 2 Tim. 2.19. 2. The sidewalls signify our growing in grace, &c. 2 Pet. 3.18. 3. The corner stones that knit the side-walls together, is Christ strengthening us; Phil. 4.13. who is the chief corner Stone, Eph. 2.20. 〈 in non-Latin alphabet 〉 , signifying, Imum & summum, Christ is a corner Stone from bottom to tops the strength of a Building; lies in the corners of it, so it have but a sure Foundation, Christ is called [Musad, Mussad,] Isa. 28.16. which signifies a Foundation of Foundations. 4. The Battlements and the top of the Tower is Christ also, who begins and finishes this Building, as he is called the Alpha and Omega, Revel. 1.8.11. and 21.6. and 22.13. He is both the Founder, and the Finisher of our Faith, Hebr. 12.2. the end of our Faith is the Salvation of our Souls, 1 Pet. 1.9. and when this Top-stone comes to be laid, then shall we cry, [grace, grace with shoutings,] Zech. 4.7. for then grace shall be swallowed up with glory, &c.

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

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

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

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

Enquiry, What is the Cost?

Answer, 'It is Twofold, first pains in doing Work, and Secondly, pain in suffering Work, first, of the first pains in doing, we are bid, [ 〈 in non-Latin alphabet 〉 ] strive to an Agony, (as the word signifies) to enter in at the strait Gate, Luke 13.24. and the same word is used, Rom. 15.30. God indeed saith, that the Meek shall inherit the Earth, Ps. 37.11. Matth. 5.5. but he saith also, that the Violent shall inherit Heaven, [ the Kingdom of Heaven suffers Violence, and the Violent take it by force, ] Matth. 11, 12. Holy zeal (as it were) doth Storm Heaven, as the Besiegers do Storm a Besieged City, &c. Non opus est pulvinaris, sed pulveris, saith Bernard, no need of leaning idly upon a Cushion, but rather of raising dust by a furious Marching, such as Jehu 's was, 2 Kin. 9.20. David did all things for God, with all his might, as in his Religious dancing before the Lord, 2 Sam. 6.14. much more in his Praying and praising Work, wherein he calls up all that was within him, Ps. 103.1, 2. Thus he likewise prepared for God's Temple with all his might. 1 Chron. 29.2. and his Son Solomon saith, [Whatsoever thy Hand finds to do, do it with all thy Might,] Eccl. 9.10. we should do as Samson did, when at the Pillars of Dagons Temple, [He bowed himself with all his Might,] otherwise we cannot pull down or mortify the power of Corruption in us, for tis said [the Righteous are scarcely Saved, ] 1 Pet. 4.18. the Greek is, [ 〈 in non-Latin alphabet 〉 ] the same word is used, Acts 27.7, 8, 9, 10, &c. To show the Toiling and Turmoiling, the Danger and Damage that attended their Voyage, they were scarcely saved indeed; so the best of Men, are but Men at the best, and not without much ado, can they get to the Harbor and Haven of Heaven and Happiness: We must eat our Spiritual Bread, (as well as our Temporal ) in both the Sweat of our Brows, and of our Brains, and all little enough to help us home to our Fathers House: David will not offer to God, of that which cost him nothing, 2 Sam. 24.24. He will not offer burnt offerings without Cost, 1 Chron. 21.24. He would not have the Bounty of the Donor, to swallow up the Devotion of the Offerer, N. B. Note well; Such Men are not of his Holy Mind, or Tender Tempe • ▪ woe offer to God the Labors of other Men, not regarding what God saith, [I hate Robbery for Offerings,] Isa. 61.8. N. B. Note well, David speaks to everyone of us: [Arise and be doing, and the Lord be with thee,] as he did to his Son, 1 Chron. 22.16. we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lord's day, Lecture day. Secondly, pain in suffering. The Building of this Tower, may cost us, 1. the spoiling of our goods, Hebr. 10.34. as it did the Primitive Christians, in the Ten first Persecutions, and in all after Ages; yea▪ and in our own Age of late also. 2. Banishment, which Lawyers call a Civil Death, when Men are driven away from their nearest and dearest Relations and Comforts, that sweeten our lives to us, yea, it may be a Banishment out of our own Native Country, wherein there is a Secret Virtue to draw out our own Hearts, and to unite our Affections to it, not without a pleasing kind of delight, whereof no reason can be rendered, save only this, [patriam quisque deligit, non quia pulchram, sed quia propriam,] every Man loves his own Land, not because it is better than others, but because tis his Native Soil, &c. Now to be cast out from our own Country, into Forreign Countries, among a People of strange faces, and of strange Languages we understand not, is Costly and Uncomfortable, more especially to be cast into the Howling Wilderness among Indians, which came to pass in former Times, &c. to those Banished into New-England, &c. 3. Imprisonment, which is a Total Deprivation of Liberty, and which stands in Competition with life itself; how many have lost their lives, to purchase their Liberties? a life of Thraldom, is no better than a lingering Death: The Language of Prisoners, is a sad, sorrowful and sighing Language, Ps. 97.11. their Speech is nothing but Sighs. It was in a Prison, that Josephs feet were hurt in the Stocks, and the Iron entered into his Soul, Ps. 105.18. yet sin could not enter into his Conscience: 'It is sad to lay bound in Affliction and Iron, Ps. 107.10. Jeremy was cast into a Dungeon, Jer. 38.6. 4. Torturing Torments, our flesh naturally desireth ease, and if we consult with flesh, (which Paul durst not do, Gal. 1.16.) we shall say as that Carnal King said, he would launch no farther into the Sea of Religion, than to come safe to shore at Night: and as another Carnal Cardinal said, he would not follow too near at the Heels of Truth, lest it should knock out his Teeth, 'tis best sleeping in a whole Skin, &c. 5. Yea, Death itself it may cost us, which is called by the Philosopher, [ 〈 in non-Latin alphabet 〉 ] the most formidable of formidables; 'tis natural with all Mortals, to fear their going down into Mare mortuum, the Chambers of Death, (so called, Prov. 7.27.) into that Dead Sea: Death is called the King of Terrors, Job 18.14. and is a Terror to Kings as well as to Subjects, until God say to us, as he said to Jacob, [ fear not to go down to Egypt, (or to the Grave ) for I will be with thee, and I will bring thee back again, ] Gen. 36.1, 2, 3. this makes Death, [portum bonae spei] the Haven of good Hope: Though the wicked be driven away in their wcikedness, yet the Righteous have hope in their Death, Prov. 14.32. Unto all the five aforenamed may be added, 6. The Trial of Cruel Mockings, while we suffer any, or all the aforesaid; all are put together, Hebr. 11.35, 36, 37, 38, &c.

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

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

The Second Parable, Luke 14.31, 32. Is of the same Import with the former, of Building a Tower, therefore a short glance upon it may suffice, and that only upon the few differences betwixt them, as 1. The First▪ hath a Relation betwixt a person and a thing, to wit, betwixt a Builder and a Building; but this Second, is betwixt two Persons who wage War, the one against the other. 2. In the First, the Builder might be a Commoner a Subject to a Sovereign, &c. but in this Second 'tis no less, no lower than a King the Sovereign himself, Warring against another of the same Rank, &c. 3. In the First, there is only a making as good an Estimate (as is meet) of the Cost and Charges the completing of the Tower may Require; but in this Second, a Serious consideration is requisite, not only concerning the Charges, but also concerning the Strength the King is able to produce, for managing his undertaken Warr unto any happy Success, &c.

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

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

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

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

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

Thirdly, The matter of Christ's convincing Sermon is Threefold, 1. The Parable of the lost Sheep, 2. Of the lost Groat, and 3. Of the lost Son. First of the lost Sheep.

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

The First Enquiry, Who this Man is?

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

The Second Enquiry, What is this lost Sheep?

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

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

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

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

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

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

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

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

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

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

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

The Sixth Enquiry, Who are those Friends and Neighbors that rejoice?

Answer, Repentance is Joy, 1. To God the Father, Jer. 32.41. Ps. 35.27. 2. To God the Son, when he sees the Travail of his Soul successful, Prov. 8.30. Isa. 53.10, 11. 3. to God the Holy Spirit, as it is grief to the unclean Spirit. 4. to Holy Angels, for making up the Breach in the City of God, by the fall of bad Angels, Eph. 3.10. they lovingly bear them in their Arms, both while they live, and when they die, 5. And to Saints both in Heaven, and upon Earth, &c.

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

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

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

Enquiry the 1. Who is this Woman?

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

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

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

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

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

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

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

N. B. Note well; Dionysius 's Gloss upon it is, that our Lord left 99. sheep, and but the 9. Groats, both made up of nines, which signifies the nine Orders of Angels, made of thrice three, and but one of Mankind (which was lost) in both the Parables, that the Unity and Trinity of the Godhead, (saith he) might be adored and praised by the Trinity of the Angelical Nature, and by the Unity of the Human Nature, and he adds, nine is an imperfect Number, implying, that Man (being found after his fall) makes up the breach in the City of God, by the final fall of the Evil Angels, this one added to the nine, makes the Church of God a complete and perfect Number; God will have his Church, made up of Corporal and Spiritual Creatures:

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

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

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

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

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

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

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

7. Mans first Superscription was Holiness to the Lord, Zech. 14.20. God's Off-spring, Acts 17.28. Yea, the Son of God, Luke 3.38. But now so little is left of God's Image and Superscription, as (like Jobs Messengers) tells tidings only of our great losses, now are we called Children of Adam, of Wrath, of Belial, of Disobedience, of the Devil, of Hell, and of Perdition, those be Titles of us sinful flesh. N. B. Note well; as Zedekiah had the empty Title of a King, after he had lost his City and Kingdom, Jerem. 52.7, 8, 9, &c. So Man hath now only the bare Title of being God's Masterpiece, his City is broke down, his Temple burned, this Silver piece is lost in a dirty World, 'tis seized upon by Satan that strong Man, Luke 11.21. and Lord of the Soil, as God of this World, 2 Cor. 4.4. Quis talia fando, Temperet a lacrimis? Who can look upon this Burnt Temple, and not weep, as Ezr. 3.12. If David did so much admire at God's wonderful making of Man. Ps. 139.14, 16. How may we stand Astonished at the Devils wonderful Marring of Man, and spoiling him of all these seven aforesaid Exexcellencies.

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

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

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

Secondly, The means wherewith he fought, namely a Candle and a Besom, the Candle goes before the Besom, for giving Light, when lighted to the right use of the Besom; 1. The Candle (God says, I will search Jerusalem with Candles. Zeph. 1.12.) Is Twofold, the External and the Internal Candle, the External is the word of Christ, Ps. 119.105. Prov. 6.23. (beside this there is the Eternal word, John 1.1, 9. which is the Godhead of Christ ) but the Internal Candle, is the Spirit, which is Twofold, 1. The spirit of Man which is called the Candle of the Lord, Prov. 20.27. This Candle burns but dimly in the fallen Estate, so that by its light, we do but grope after God, like blind Men, (as 〈 in non-Latin alphabet 〉 signifies) Acts 17.27. Hereby we have some faint Directions to a Sin-Denial, but not enough for a right Self-Denial: It cannot teach a Man to feel the Weight and Curse of Adams sin, committed above 5000. years ago, nor to be sensible of the Stain of sinrunning in the blood of depraved nature, in the whole offspring of Adam, this Light of nature doth not enable us to see, and hate sin as the greatest Evil, nor to behold and love Christ as the chiefest good, Cant. 5.10. as outbidding the bravery of all other Objects: This Dim Spark of Nature's, kindling Isa. 50.11. cannot discover that grand Gospel sin of Unbelief, to be the Condemning sin, John 3.18, 36. Heb. 3.19. Which binds the guilt of all other Moral sins, upon the back of the Consciences of sinners, &c. Therefore must we pray 2. for the spirit of God, which God hath promised to give unto them that ask it, Luke 11.13. whereby we who were in Darknest, become light in the Lord, Eph. 5.8. and are brought into Marvelous Light, 1 Pet. 7.9. and when Christ lights up this Candle (which is his work only) then doth he Command Light to shine out of Darkness, 2