A Complete History and Mystery of the Old and New Testament

CHAP. XXVIII. Tidings of Lazarus Sickness.

CHRIST all this time, had been beyond Jordan working Miracles, and wording Oracles, now Lazarus (whom be loved) falleth sick, his two Sisters, ( Mary and Martha ) send a Messenger to him, (while be was beyond Jordan) to entreat his presence with their Sick Brother, and to return to Bethany, where he had lately been before, Luke 10.38, 39, 40. Upon this Invitation, he prepareth for his Journey over Jordan. into Judea again, and yet stayed two Days in the place where the Messenger found him, John 11.3.6. And where he delivered the Parable of the Laborers in the Vineyard, (which is Recorded only in, Matth. 20.1. to 17. And not in any other Evangelist ) the Scope whereof, was to Illustrate Christ's last words, [Many that are first, shall be last, &c.] Matth. 19.30. and to prevent Peter, &c. from being puffed up with a preconceit of their promised great Reward, ver. 28, 29. Christ herein cautions them, that such as place Confidence in the Merits of their Works (as forsaking all, &c.) and call for their Wages, before they had well entered into their Work, (as Peter, &c. What shall we have, &c. ver. 27.) May be placed in the lowest place by the Lord, who giveth Eternal life, out of free grace, not of Debt or Merit: For the purport of the Parable holds that such Laborers as had been longest Labouring in the Vineyard, and therefore had the highest Estimation of their own Labors, yet were last taken notice of, least Esteemed, yea, Rebuked as Adversaries to free grace, and daring to Expostulate with God about Justice: Whereas those last laborers, were first paid, because they trusted not in the Merit or Worth of their own Works, but in the free grace and goodness of God, when the other, (as Murmuring Merit-mongers, ) are turned off with this Taunt, [Tolle quod tuum est & vade,] take thy penny, and be packing: Christ (God's Steward, and the Judge of all ) doth Distribute his Wages for his Work, with a most singular Demonstration, both of his Justice; (so that none shall receive less than was promised) and of his Mercy, (so that all shall receive more than they Merited) for although this penny be not absolutely Eternal Life, it is that Gratuitous penny, given to the last Laborers, for it is called the Free gift of God, Rom. 6.23. Eph. 2.7, 8. and many more, showing Salvation is not due by Debt, or is God's pay for our pains, as here, Reward or Wages for Work, but is altogether from free grace. What ever the penny signified, it was something that gave content to the Contractors, for undertaking Vineyard work, it was that for which each of them followed Christ, whether it were for Meat perishing, or for Meat enduring, John 6.27. Indeed all the Antient Fathers, (except Basil ) take this penny, to signify Eternal Salvation; because 1. Denarius ex Decem, was of the value of Ten usual pieces of Money, to show Eternal Life, is worth Ten Temporal Lives, 2. The round Figure in the Roman penny, signified Eternity, which hath no End, 3. The Stamp and Sculpture upon it, was the Kings Image, noting our being made like God then: 4. The Silver piece, had a Luster and Splendour upon it, to denote the glory of our Bodies then, as before of our Souls: Yet Basil Interprets it some Reward of this Life; and this one Mans Interpretation, agreeing well with the Scripture of Truth, and with the Analogy of Faith, may have more weight than all the other, whose Sense makes all workers in the Visible Church to be Saved, or none are so, but the Elect only; or all shall be saved, and that by the Merit of their Works; and all shall be equal in the Wage of Eternal Life, and so none shall be first or last, contrary to Scripture: The Scope of this Parable is only to be pressed, (as also of other Parables,) lest Blood, instead of Milk, be squeezed out of them, &c.

After this Parable, Christ begins his last Journey to Jerusalem, to the Eating of his last Paschal Lamb, (or Passover ) but especially to the offering up of himself, (the Lamb of God ) for taking away the sins of the World: At his first setting forward from Jordan to Judea, he acquaints his Disciples apart, of his approaching passion at Jerusalem, (as he had done before, Matth. 16.21. and again, Matth. 17.22, &c. ) For they must be the Witnesses both of his Omnisciency, in foreknowing it, and of his voluntary laying down his Life, in venturing thither, where he knew his Death was designed, Matth. 20.17, &c. Mark 10.32, &c. Luke 18.31, &c. 'It is said expressly, [He went before them,] Mar. 10.32. As most willing to walk that way, which went to his suffering work; this Amazed the Disciples, to behold him walking like a Couragious and Undaunted Captain before them, rather desiring, than fearing Death; This fortitude they more than Admired in their Amasement, at their Magnanimous Master, and themselves (being pusillanimous ) were Affrighted at his bold Adventure upon his unavoidable Danger; therefore desire they him to stay beyond Jordan, where he was then safe, rather than Expose himself to his Implacable Adversaries in Judea, again saying, as soon as they could overtake him in their Trembling pursuit after him, they said, John 11.7, 8. (Where this same last Journey to Jerusalem is Recorded also) [Master, The Jews lately sought to stone thee, and wilt thou go thither again? ] This was their Preposterous Advice, from their own Timorous Carnality, which naturally startles at, and declines the Cross: And indeed, N. B. Note well; 'It is no more than Duty to Decline it, when it lies not betwixt us and our Duty, (in which case it must be taken up according to Christ's Command, Matth. 16.24.) And when we have no Call to it, as Christ had here: But alas, the Disciples were ignorant of Christ's Call from God to it, of the Divine Decree, and Determined Counsel, and of the Mystery of Redemption, to be now Accomplished by their Master; Therefore they from a blind and ill advised love, dissuaded him from this dangerous Attempt, as Peter had done before, Matth. 16.22. For which rash Dehortation, Christ calls him Satan, a worse Name, than ever he branded Herod with, or the worst of the Pharisees. But our Lord knew better things, he now had his Call to Bethany, and therefore, with the hazard of his own Life, he will venture for the help of his Dear Friend Lazarus, yea, He came fan on foot for his Relief. Much water cannot quench Love, Cant. 8.7. 'Twas Meat to him to do his Fathers Will, John 4.34. Though that led him to live upon nothing else, save the Bread and Water of Affliction, yet his own piety, had so prepared his Table, that even bitter things, became sweet to him: And it was not enough, that he was thus born up himself, (having steeled his face with Fortitude, for his outfaceing the Bloody City, Luke 9.51. and being even straitened, or pained till his passion was Accomplished, Luke 12.50.) But he is also very Tender; towards his Timorous Disciples; and therefore for their Encouragement, he not only tells them of his Sufferings, but gives them a thorough prospect of them to his Resurrection.

Thus he Rewarded their Reverence to him, which was so strong, as to secure them from Deserting their Master, through the frailty of their fear, for rather than do so, they will venture to follow him, to share with him in his Danger, (as become Men with their Masters ) Though they all Deserted him afterwards. Mar. 14.50. All forsook him, and fled.

Notwithstanding Christ's so plain predicting the Doctrine of the Cross to his Disciples, both here and elsewhere, over and again; yet such prejudicate Opinions of Christ's Earthly glorious Kingdom, did hang as so many Bullets at the Eye-lids of their understandings, that they understood none of these things, Luke 18 34. Unless in a Figurative Sense, not in the Literal, as they were spoken: Hereupon, as before all the Disciples jointly had Reasoned among themselves for a Primacy, after such a Sermon of Christ's Death, as at this time, Matth. 18.1. with 17.12 and 16.21. &c. So now come only the two Sons of Thunder, and Requested a Principality in his Imaginary Monarchy, &c. Matth. 20 20, &c. Mar. 10.35, &c. And because they were ashamed to make the Motion thereof themselves, they set on their Mother, who was nearly Ally'd to their Master: Their Request was, seeing Christ had promised, the Twelve Apostles, should sit upon Twelve Thrones, &c. Matth. 19.28. That James and John might have their first and second Seat, &c. But he Rebukes them for their Ignorance, &c. and as they knew not what they asked, in hunting after High places, &c. So they knew (not what they Answered in their saying, [ we are able to be plunged over Head and Ears in the Salt Waters of Affliction, ] which was but only in their own Conceit, else, why did they betake them to their Heels, when their Master was Apprehended, Mar. 14.50. &c. This Ambition in the Two bred Emulation in the Ten, for they all had the like Itch after Primacy, ( N. B. Note well; which Peter did not put in for above the rest ) But Christ heats down, and Roots up this wicked weed, by telling them, though Principality and Domination be allowed in the State, yet not in the Church: This Dream of a Distribution of Honors and Offices, &c. kept long in their Heads, Acts 1.6, 7. Still Christ is in his Journey from beyond Jordan to Bethany, for the Raising of Lazarus, and passing through Jericho, two Blind Men (whereof Bar-Timeus, was the more noted, and the louder crier, after Christ.) fat at the end of the Town begging Alms, and Hearing that Jesus passed by, ( N. B. Note well; Oh, Happy they, that though Blind, they were not Deaf too ) they cry with the cry of Faith, (believing him to be the Messiah ) after him, Matth. 20.29, &c. Mar, 10.46, &c. and Luke 18.35, &c. Jesus being full of Bowels, (while the Multitude were free of Rebukes) stands still at their fervent prayer, (as the Sun had done at Joshua's, Josh. 10.12, 13.) Notwithstanding all his hast to Bethany, and to Jerusalem, (to which place till he came, he was even pained, Luke 12.50. yet he makes this Halt, to hear the Blind Beggars Petition, and to help them both to Light and Sight, both which being obtained by the Divine power of Christ, (for 'tis only God's work to open Eyes, Gen, 21.19 2 Kin. 6.17. Especially Blind Eyes, &c. ) They glorified God, and followed their Benefactor, without the help of their former Leaders which was a clear Demonstration of their Real Cure, and made the Multitude to admire him the more, &c. Immediately after this, Christ meets with Zacchaeus, Luke 19.1, 2, &c. a principal Publican, to whom all the other Toll gatherers paid in their Toll, as High-Treasurer, and having heard of Christ's fame, designed to see him; but being low in Stature, he climbs up into a Tree, that he might have a full view of lovely Jesus from Top to Toe, N. B. Note well; would to God, we, by climbing up Gospel Advantages, could get such a prospect as he did, and as the Spouse, Cant. 5.10.16. Beholding Beauty in every part, and Love •• ness in the whole: Christ here is no Respecter of Places or Persons, for he visits Jericho, that Cursed City, Josh. 6.26. And effectually calls this Rich Publican; the good Shepherd knows all his Sheep where they live, and calls them by Name, as Zacchaeus here, ver. 5. And as he had called Moses before by Name, Exod. 33.12. Jericho signifies the Moon, (the Emblem of a changeable World) which borroweth her Light from the Beams of the Sun: Thus this Sun of Righteousness, had Illuminated here blind Bartimaeus's Body, now and blind Zacchaeus's Soul: Zacchaeus signifies, [one that maketh hast, &c. ] Such an one was this Man, for as he laid by his Grandeur, (though chief Lord of the Custom-Office, and very wealthy) in running before to meet Jesus. and (like an ordinary Man) in climbing up a Tree to see him, as thinking it not enough to hear of his Fame: this Argued the Piety of his Heart, and that Christ had looked upon him, and loved him first, before he looked upon, and loved Christ, 1 John 4 19. Which was but the Reflection of Christ's love to him: His love made him look for Christ, (seeing he was to pass that way, ver. 4.) Accounting it a blessed thing to behold him, as Luke 10.23, 24, &c. And Christ's love moved him to look upon Zacchaeus, so soon as he came to that place, ver. 5. N. B. Note well; Christ will look on those that look for him, and will meet those that endeavor to meet him, Jam. 4.8. We all are low in our Spiritual Stature, as he in Corporal; therefore stand we need of all Gospel Institutions, to advance us toward a better prospect of Christ, and we are hindered with the press, (as he was) from seeing Jesus, ver. 3. There is the press both of wicked Men without, and of Worldly cares, Carnal Cogitations within, to hinder our beholding Christ, and drawing nigh to him, N. B. Note well; Oh! That we could climb up the Cross of Christ, as he did this Sycomore Tree, this would help us to a fuller view of Christ, &c. And N. B. Note Well; Oh! That we could hasten, as his name signifies, and his posture was, not only in running faster, than others to meet Jesus, ver. 4. But also in making hast, and coming down (at Christ's call) to entertain him, v. 5, 6. Heaven is a matter of greatest hast, and ought not to be adjourned till to Morrow; we should hasten to cast away our Pride, and come down to Christ by Humility: Oh! the Marvelous vouchsafement of Christ to Zacchaeus here, 1. He Honors this Rich Publican with a Name, because his Name was writ in Heaven, Luke 10.20. Whereas the Rich Glutton, Luke 16. Hath no Name vouchsafed him, as poor (yet pious) Lazarus had there, ver. 19, 20.2. When this Publican had not Confidence in himself to invite Christ, then Christ prevented him, and not only invites, but even obtrudes himself, (as it were) upon Zacchaeus, whose mind Christ knew was willing enough to invite him, had not the Sense of his Sins, and the public Odium of his being a Publican, yea, a Master of them, hindered him, N. B. Note well; we read not, that Christ went to any House uninvited, save to this Modest Man's: 3. Christ left his own House, and his glory in Heaven, John 17.5. yet is willing not only to come to, but also to take up his Abode in this Publicans House, Luke 19.5. This also he vouchsafes to do in our Hearts, John 14.23. N. B. Note well; Assuredly that House had need to be clean swept, and well garnished, wherein the King of glory, Psal. 24.7, 9. (whom neither Heaven nor Earth can contain, 1 Kin. 8.27, &c. ) Comes as a guest: No wonder then if this Penitent Publican received him with joy, ver. 5. Though the Malignant Pharisees murmured at this Publicans Privilege, as the Jews did, when Christ left their House Desolate, Matth. 23.38. And pressed himself into the House of the Gentiles, whereof this Publicans was a Type. They call Zacchaeus a sinner, who was now none, but a Justified Penitent, willing to make a four fold Restitution for all his frauds, &c. ver. 8. Standing undaunted at there Murmuring, whereby they would have hurt the green thing in him, Exod. 10.15. But Christ will not let those Locusts do so, Revel. 9.4. And they also Calumniate Christ, but he vindicates himself, ver. 10. Showing how lost Publicans, may be Abraham's Children found by Faith.

Now when Christ had spoke, that he came to save Abraham's Seed, the Apostles thence Conjectured, that he would at this Journey to Jerusalem, begin his Glorious Temporal Kingdom, Luke 19.11. as was promised, Isa. 9.7. And knowing that Daniel's seventy weeks were now Elapsed, hereupon Christ (to undeceive them) Preaches the Parable of the pounds, Luke 19. ver. 12, to 29. Wherein he declareth; that a Kingdom was indeed due to him, not over the Jews only, but over the Gentiles also, as all the Prophets Prophesied concerning the Messiah; but before the full Accomplishment of this, he tells them tacitly of his own Sufferings and of the Jews Contumacy against his Kingdom, in this Parable, The Scope whereof is, 1. That Christ is this Noble-Man, that must take his Journey out of this lower World, to receive his Kingdom in a better World, with a Resolve in due time to Return, and Reign gloriously, &c. 2. The Administration of his Spiritual Kingdom, is in his Absence committed to Believers, especially to Pastors, who are all to Trade with their Talents, and to Occupy and Improve their Gifts until he come, ver. 13.3. The Pounds and Talents, they are betrusted to Trade withal, are the gifts God gives them, whereby to promote God's glory, and the Churches good; and though that Parable, Matth. 25.15. Holds out, how God giveth not the like Measure of gifts unto all, but to everyone according to their Capacity, &c. Yet here is an equal Portion, (one pound) to each of the Ten is given, to wit, so much Knowledge, Faith, &c. as are necessary to Salvation, are equally given to all Christians: 4. The Citizens that will not have this King to Reign over them, are both Jews and Gentiles, that Act Rebelliosly against him, Psal. 2.1, 2, &c. The Jews Conspire to kill Christ by a gentile power, (even that of the Romans ) instead of sending a Lamb to him, Isa. 16.1. They sent the Message of Rebels, ver. 14.5. Then this Great King Returns and Reckons with his Servants, &c. Christ Traveled at his personal Ascension, from which time his Servants Tradeth, until his Return at the General Resurrection, 6. Some Servants are found Faithful in their Reckoning, saying. [not my pains, but thy pound Lord, hath gained ten pounds, &c. ] ver. 16, 18. Attributing the glory of the Gain, not to the free will of Man, but to the free grace of God, as 1 Cor. 15.10. Yet some are found unfaithful, making false and frivolous excuses for their Reckoning; and the Lord himself must bear the blame of their unfaithfullness, ver. 20, 21. Matth. 25.24, 25. Fretting against the Lord, when his own foolishness had perverted his way, Prov. 19.3. as fallen Adam did, Gen. 3.12. saying (in effect) Had not God given me a Woman, I had not Transgressed against him: 7. The Judge passeth Sentence upon the good Servants, who are both Highly Commended, and Richly Rewarded, ver. 17, 19. and upon the bad, notwithstanding his plausible Apology, (that he had done his Lord no wrong, in returning his own again, and Translating the Servants fault, upon the Masters Austerity) ver. 21. His Crime is retorted upon himself, ver. 22, 23. And he is Judged out of his own Mouth, his common grace was taken from him, (for he certainly wanted the Oil of Special Grace, seeing his Lips like Doors upon rusty Hinges, move not without Murmuring, and Male-contendedness) and was doomed according to the proverbial Sentence, by the Lord's Liberality, ver. 24, 25, 26. Lastly, The Lord (having Reckoned with his Servants, and Rewarded them according to their Works) doth then Revenge himself upon the Rebels, ver. 27. And when Christ had ended this Parable, he went before his Company, as the Captain of Salvation towards Jerusalem, as Daring to meet Death in the face, out of his Matchless Magnanimity, ver. 28. And thus he is come from beyond Jordan, to Jericho, ( Zacchaeus 's City) and from thence to Bethany, Luke 19.29. Where he Raiseth Lazarus out of his Grave, John 11.17, 18, &c. Which Story, none of the Evangelists Records, save John only, in which mighty Miracle, he Relates many Remarkable Circumstances, together with the Substantial part thereof:

The First Remark is concerning the Antecedents of it, which were, 1. Tidings of Lazarus 's Sickness, (after mentioned) were brought to Christ, while he was in Bethabara, beyond Jordan, upon which he returns to Bethany, (where he had been before kindly Entertained, Luke 10.38, &c. ) Though the Messenger of Mary and Martha, did not allege Lazarus 's Merits or Kindnesses to Christ, but only Christ's Kindness to him [Behold he whom thou lovest, is Sick,] John 11.3. Nor do they boast of their own Merits, as if they were worthy, Christ should come and Cure their Sick Brother, (as Luke 7.4.) They thought this enough to say to a loving Savior, for fetching him to their Relief, as appears, ver. 21, 32. Thus we need not be careful in anything, more than to make our wants known to God, Phil. 4.6. Cast our Burden upon the Lord, Ps. 55.22. And let him alone to help us how, and when he pleaseth: 'It is enough to mind Christ of his Afflicted Church, saying, [Behold she whom thou lovest is sick,] and [the dearly Beloved of thy Soul, is delivered into the Hands of her Enemies,] Jer. 12.7. Could we but look more to the Lord, we should be more Lightened, Ps. 34.5. And made more free from that care of Diffidence and Distrust: The sweet love of Christ, and the sore Labor and Lassitude of his Dear Church and Children, may well enough consist together, for these are his Love-tokens, [as many as I love, I Rebuke and Chasten,] Revel. 3.19. His chiding that Church, and his Chastizing us, is no Evidence of Divine Hatred: God had only one Son, [Sine flagitio] without Corruption, but not any one, [Sine flagello,] without Correction: He that escapes Affliction, may justly suspect his Adoption, Prov. 3.12. Hebr. 12.5, 6, 7, 8, 9, 10, 11, &c.

2. Christ came not immediately, upon his first Summons of Lazarus 's Sickness, but as he had staid at Bethabara two Days, after he had heard Tidings thereof, purposely that Lazarus might die before he came to him, that God night be the more glorified by his Raising, ver. 5, 6, 15. So did he make sure to stay long enough after he was dead, before he came, that the Glory of God might be the more magnified: [ He was not yet come to Bethany, ver. 30.] Till he had been four days Dead, ver. 39. Though Christ loved this godly Family, ver. 5. He loves those that love him, especially such as are Morning-seekers, Prov. 8.17. The very Walls of their Houses are continually before him, Isa. 49.16. And he loves to look upon them; yet staid he long from them, for he is a God of great Judgment, and waits to be gracious in the best Season, and when Mercy will do us most good, Isa. 30.18. He knows best when to deal forth his Favors, and any prescribing to hint, is to Set the Sun by our Dial: This Caesar called Saw • iness in his Soldiers, and so doth a King, when any of his subjects dare send for him in post hast by a Post: The Lord loves not to be limited, Ps. 78.41. either to Time, way, means or manner; we are not got yet into the depths of the Sea, Ps 68.22. The Bulls of Bashan hath not pushed us yet enough, Ps. 22.12. We are not yet low enough, and they not yet high enough, then deliverance, &c. Christ did determine to deliver Lazarus, yet not at Martha 's and Mary 's time, but at his own: So us, &c. Our Time is always ready, but his Time is not yet, John 2.4. and 7.6. On Happy Lazarus, though sick and dead, to be an Instrument of giving more glory to God, than had he been well.

3. Christ hath Hinderances in his way of Deliverance: Here is a deep Consult among the Disciples, whether he might venture upon this danger or no, they deny it with two Arguments, 1. From the Jeopardy of the Journey, ver. 8. Wilt thou hazard thy own Life, for helping thy Friend, &c. 2. From the needlessness of its mistaking Christ's words, that Lazarus was only asleep, (which was a good sign of recovering Health) ver. 12, 13. But Christ Affirms it with Arguments also, 1. From Safety, for the last of his twelve Hours, and so the Night of his Passion, was not yet come, &c. ver. 9, 10.

Till then, neither Men nor Devils could hurt him: Austin's Descant is, Christ is the day, and the Twelve Disciples were the Hours, the Day gives light to the Hours, not the Hours to the Day, his Disciples must not direct him, but he them, &c. 2. From Duty, my friend Lazarus is Dead, (by his Sickness ) to you, though but asleep to me, and though Bethabara be far from Bethany, yet I own it my Duty, to go and raise him, though it cost me many a weary Foot-step, in that long way to relieve my Friend: His Name Lazarus signifies, [one helped of God,] and he shall be so, Mangre the Malice of all my Enemies, ver. 11, 14. Christ hath other Hindrances now, as Unbelief, Security, Backstiding, &c. Yet will he come to save us, for his own sake, not for ours, and for the wickedness of the wicked, Ezek. 36.22. Deut. 7.7, 8, and 9, 5.

4. Christ was glad for his own Absence so long from Lazarus, ver. 15. Though the Disciples deemed it vain Folly, to go so far only to awake him out of a sweet Sleep, yet Jesus Judged it a joyful Journey, it being as easy for him to Raise the Dead, as for us to awake a Man out of Sleep: Christ was grad for their sakes, that he was not there, (he was there in his God-Head, not in his Man-Hood ) That they might more believe him to be the Messiah, which they would have doubted of; had Lazarus died, while he was present; but when they should see him give life to the Dead, this would make them, more firmly believe, as John 2.11. Surely to believe first in Christ's Name, must needs be most pleasing Service to him, (we cannot do him a greater Honor, than to give him our whole Trust, both for Safety here, and for Salvation hereafter ) seeing the Confirmation and Increase of Faith in his Disciples here was so great a Joy to him: None more welcome in the Fathers House, than the Penitent Prodigal is, Luke 15.20, 22, &c. Christ highly accounted of the Centurions first Faith, Matth 8.10, 22, &c. How much more of a Renewed and a growing Faith: N. B. Nore well; but 〈◊〉 ! how low is our particular Faith, for Christ coming to Raise his slain Witnesses, Lake 18.8. Revel. 11.11, 12. While. Christ is glad, we should not be sad, for his not being here, seeing he will come at his own time, without Tarrying, Hab. 2.3. Hebr. 10.37. And will avenge hi • suffering Saints Speedily, Luke 18.5.7.

5. When Christ comes, he seems to come too late, Lazarus lay four days in the Grave, ver. 17. and by that time, (as Martha said, ver. 39.) He stinked, what can Christ do with a Stinking Carcass: The Faith of the two Sisters, must needs be much shaken, not only to see their Brother Dead, but also to have himlie Buryed till he stank, though Christ had sent them word, [He should not die,] ver. 4. That is, not abide now in the State of Death, he should not finally now die: Yet no doubt but this might be some offense to them, That Christ with-hold that good from them, to whom (they might think) it due, because (he loved them all) when it was in the power of his Hand to do it, contrary to his own word, Prov. 3.27. And he had healing Virtue by him, (and could have Cured him at a Distance by a word, as he had done the Centurions Servant, Matth. 8 8, 13.) Yet saith, [ go, and come again to Morrow, and I will give it, ] Prov. 3.28. Christ still delayed these Expectants, till the Carcase began, to stink, N. B. Note well, he usually Reserves his Holy Hand for a dead lift, till the Witnesses (whom he loveth) not only are dead, but also stink in the Nostrils of Nations, Christ defers his coming, that he may show wonders to the Dead, and make them arise to praise him, &c. Ps. 88.10, 11, 12. He will do here for these two Holy Sisters, more than heal the Sick, he will Raise the Dead, and Lazarus must be let alone, so long as none could Conjecture, [he had been in a Swound only,] but he must lie four days in the Grave, be upon the border's of Putrification, then was Christ's Congruous Juncture of time, wherein to manifest a more Mighty and Undeniable Miracle, than to Rebuke a Fever: Oh! How great was this Work, to unite a Separated Soul, to a Putrifying Body, greater than had he been newly dead, N. B. Notewell; Then hold out Faith and Patience, he will be seen in the Mount, when our Faith flags, and hangs the Wing, giving up all for lost, when strength is gone, Isa. 33.10. and 42.14. Psal. 12.5, &c.

The 2. Remark is the Concomitants of the Miracle, which concern the Comforters, and the Comforted: 1. The Comforters were of two sorts, either 1. Vain and Fictitious, such were the Jews that came from Jerusalem, two Miles, to Bethany to Comfort the two Sisters, for their loss of Lazarus, ver. 18, 19. Those made a wrong Construction, both of Mary's weeping, ver. 31. And of Christ's groaning, ver. 36. In the former, they mistook Mary's meeting the Messiah to be her Mourning at the Sepulcher, and in the latter, they Scoff Christ for his groaning, as if grieved, he wanted power to prevent this perplexity: Yet did they hit right upon Christ's weeping, ver. 36. Judging by his Tears of his Love, N. B. Note well; and if shedding some few Tears for Lazarus, did Demonstrate his love; Oh! Then how did he love us, for whom he shed the warm • st Blood in his Body, how ought we to love that love, &c. However, they served to by Public Witnesses, of the Reality of Lazarus 's Death at Jerusalem, from whence they came: There were 2. A Real and Efficacious Comforter, such a Comforter was Christ, (though the Jews like Jobs Friends, were but Miserable Comforters, Job 16.2.) For he Comforted these Mourners, both by Word and Deed: Now was the Physician present, who had been long absent. Indeed, ver. 30. He was not yet come into the Town, for their Sepnichers used to be out of the Town, as Lazarus 's was; There this Blessed Comforter stayed, not going into the Town, or unto the House of the two Sisters, to Refresh himself after his Tiresom long Journey; but would do his work firsh as Abraham's • cteruant did, Gen. 24.33. Now come in, 2. The Comforted, Martha and Mary, Martha minding the concerns of the Family, and therein running two and fro, first received the Report, (that Christ was come in deed) Mary Entertaining the Jewish Visiters in the D • aing-Room, Luke 10 41. Heard not N. B. Note well, Faith, as Mary sits still in the Centre, while love like. Martha, walks the rounds, Martha comes first to meet the Messiah ) ver. 20. After six days waiting for his coming, (two Days of his Abode, and four Days at the least of Lazarus 's Death, ver. 6. and 17. and 30.) Would to God we could meet Christ every Sabbath Day: In Martha 's Faith we find, 1. Her Officious care to find Jesus out of the Town, not staying till Christ came into the Town, and to her own House • N. B. Note well; Those are Virgins indeed, that take their Lamps, and go forth to meet the Bride-groom, Matth. 25.1. The Messiah meets such Martha 's, that remember him in his ways, Isa. 64.5. 2. Her Faithful Confession, ver. 21. [If thou hadst been here, &c.] Her only frailty herein was, that she fastened too much upon Christ's bodily dresence, (If Christ would, Lazarus had not died, though he had not been there: He could have Heald him at Distance by a word only, as Matth. 8.8, 13.) And that she believed not thoroughly in Christ, she looked on him, as one Gracious with the Father, as a master of Request might have anything for asking, ver. 22. Yet believed not his Godhead, and that he was one with God: Hereupon Christ (the Comforter ) sets Martha (the Comforted) to the Rights, ver 23. to 27. Christ tells her Modestly, [her Brother shall Rise agains,] N. B. Note well, which may also Comfort us in the Decease of our Dearest Relations; they are not lost, but laid up with Christ, who will bring them again at his coming, 1 Thess. 4.13, 14. Martha understood, Christ's words concerned the General Resurrection, ver. 23; 24. Therefore he gradually Instructs her, saying, ver. 25. I am the Resurrection, &c. that is; the Auther of it; and therefore thou need not doubt, but I can raise up thy dead Brother by my own power, &c. This so Comforted and Confirmed Martha, that she made a Confession equal with Peters, ( Matth. 16.16.) I believe that thou art Christ, ver. 27. Hereupon she returns home, and by Christ's Command, calleth Mary secretly, ver. 28. Lest he should seem to Summon a Multitude, which he foresaw would follow upon their own accord: Mary arose quickly, ver. 29. love to her Lord helped her to Wings, and made her do more than Martha, [fall down at his Feet,] ver. 32.

This Devotion of Divine Honor, she had twice (before this) paid to the Messiah, Luke 7.38. and again, Luke 10.39. Her Diligence in hearing the word, made her pay greater Respect to Christ, than her Sister did, yet had the same frailty with her, ver. 21. in being fastened too much to the Bodily Presence of Christ, [If thou hadst been here, &c.] ver. 32. N. B. Note well; Oh! What a Sympathizing Spirit had our Blessed Savior, to weep with those that wept, ver. 33, 34, 35. according to Rom. 12 15. He first puts forth these passions of his Human Nature, (in Weeping and Groaning ) before he put forth the power of his Divine Nature, in Raising Dead Lazarus; That by these two signs, he might be the better believed to be both God and Man: Yet these Human Passions (of Groaning and Weeping ) were no otherwise in Christ, than as clear water in a Crystal Glass, without any Mud of Sin at the bottom, John 14.30. The Tempter may shake the Glass, yet not Jumble the Liquor, and the same Tenderness he had then towards the Afflicted upon Earth, he Retains still in Heaven, for he lost no Compassion by being glorified, Acts 9.4, &c. N. B. Note well; The Effects of Sin, (that brought Death into the World, even upon the best, and such as Christ loved ) are so woeful, as put our Lord upon Groaning twice here, ver. 33, 38. and upon Weeping once here, ver. 35. and twice elsewhere, Luke 19.41. and Heb. 5.7. We never Read that Christ laughed, for the misery of fallen Mankind did not Administer any occasion of Laughter to our Blessed Mediator, which shows, that though it be not unlawful to laugh, (for a Wise man may do it, Prov. 29.9. And there is a Season for it, Eccles. 3.4.) Yet should we find more matter of mourning and groaning, than of Foolish laughter, (as our Lord did) in this evil World; yea, such was the burden of Sin to Christ, that not his Eyes only were Fountains of Tears, or his Head Waters, (as Jeremy wished, chap. 9.1.) But his whole Holy Body, burst out into a bloody Sweat, and was turned, (as it were) into Rivers of Blood, Luke 22.44. And shall not Sin, cost us a Groan or a Tear, &c. That cost Christ all this for us?

Now follows the Miracle itself, introduced by several Censures upon our Lord's Passion, ver. 36, 37. The Servants that Attended Martha and Mary, must show him where Lazarus lay, ver. 34. (not because Christ was ignorant of it, for he that knew he was Dead, knew also where he lay ) this was done, that none might suspect any Cheat or Collusion, therefore are those Servants also bid to Roll away the Stone, ver. 39. Which was no easy work, as Mar. 16.3. It being great to cover the Stench of the Grave, hereby became they Witnesses of the Truth of the Miracle; for had he been Raised with the Stone upon him, he would seem rather a Spectrum, than a Real man, N. B. Note well. Thus every Sinner lies under the Condemnation of the Law, and under an unbelief of the Gospel, when Christ comes to raise us up to newness of life, &c. but Martha had like to have Marred the Miracle by her unbelief, ver. 39. Christ Corrects her saying, ver. 40. 'twas the better that he stank; for therefore the power of Christ would be the more manifested: then Christ falls to Prayer, and brings Praises in his Hand, as sure to speed, so must we, Phil. 4.6. and Ps. 65.1. Herein Christ Demonstrates to the Spectators, the unity of his Essence, and will with the Father, so not to be charged with Blasphemy, ver. 41, 42. Wherefore that his own Divine power might appear, he saith, [Lazarus come forth] ver. 43. not, I pray thee (O Father) let Lazarus come forth: Had this Voice of Christ been directed to all the Dead, they had all immediately Risen, as sure as they shall do at the last Day, and as he did here, ver. 44.3. The Consequents of this were, some Believed, ver. 45. but others were hardened, and called a Counsel, Conspiring to kill Christ, ver. 46, 47, &c.

In this Cursed Council or Sanhedrim, stood up Cajaphas, and falls fowl upon his fellows, (as if all the Assessours had been but Asses to him ) saying, [ye know nothing at all,] &c. and belching out that Brutish and Bloody Sentence, ] [ that one man must die for the People, &c.] as if Evil must be done, that good may come of it, contrary to Rom. 3.8. This he spkoe from a Politick principle, to secure their State, yet God spake in him, as through a Trunk, and as the Angel did in Balaam 's Ass, as well as in himself, John 11.49, 50, 51, 52. Then passed the Decree, for Prosecuting Christ, grounded upon a pretended fear, that these Miracles of his, (making such a Concourse of Multitudes after him) would move the Romans to Assault them as Revolters, &c. ver. 48. Which indeed they did, after they had killed Christ, whose Blood, (according to their own Imprecation) and the thing that they feared, came upon them, and upon their Children: Thus had the Envious one so blinded their minds with his black Hand held before them, that those very Miracles, which should have been Means and Motives to their Believing, they wretchedly perverted to their own Destruction: Upon the Publication of this Diabolical Decree, Christ withdraws to Ephrem, ver. 54. an obscure City; declining their Fury, till his appointed time came, which was now at hand, ver. 55. Therefore though the Sanhedrim by the Instigation of the Pharisees, &c. had published a Proclamation, to discover-where he lurked, (which none did, save Judas only) ver. 57. yet within six days after the Passover, he (in despite of all) returns again to Bethany, Joh. 12.1. Where Lazarus was not afraid to Entertain him, but will freely venture that life for him, which he had so lately received from him: And though Lazarus was a Trophy of Christ's Victory over Death, yet would not our Lord carry him along into the place of his Retirement, (that he might avoid all shows of Ostentation) but here he left him, and here he found him: Here he Refreshed himself in Feasting with his fast Friends, before he gave up himself into the Hands of his Blood thirsty Enemies: Here also did Mary Magdalene (called so from Magdala, a Town hard by, to which she had been Removed by Marriage, but now being a Widow, Returned to her Brother Lazarus ) Spare no Cost to Anoint her Savior's feet again, as she had done before at her first Conversion, Luke 7.38. This Ointment of Spikenard was both Costly, (the Thief Judas, could quickly compute it worth 300. pence, &c. ) and very fragrant, as Cant. 1.12. Yet was it the Savour of Death, to that Traitor-Disciple, ver. 3, 4, 5. Who imended to fill his own Bag, while he pretended Compassion to the Poor, ver. 6. For Christ would not Distract his other Disciples in their work, with keeping the Bag, but committed it to Judas, who, till he bare the Bag, and became Master of the Money, (saith Tertallian ) behaved himself honestly, but afterwards such a Divelish Humour of Covetousness haunted him, and had power over him, that rather than his Trade of taking should fail, he would Sell his very Savior, as he did a little after this, N. B. Note well; a most doleful blank Bargain, wherein, (saith Austin ) Judas the Seller, Sold his Salvation, and the Jewish Sanhedrim the Buyers, bought their Damnation: This covetous Caitiff, had often heard his Master tell of his Approaching Death, he therefore designing to Desert that Service of a Disciple, fondly Forecasts to lay up a Stock before hand, that he might have something to live upon, after his Lord's Death, &c.

Christ Crosseth the Traitour in his covetous Concupiscence, of fingering such a Sum, and Patronises Mary's Act in Anointing him, who was the Christ, (which signifies the Lord's Anointed, Isa. 61.1. Luke 4.18. and Acts 4.27. and Acts 10.38.) saying [the Poor ye have always with you, &c.] John 12.7, 8. To give unto when you please, Alluding to Deut. 15.11. Now Christ staying at Bethany a day or two, the fame of his coming thither, did Revive the fame of Revived Lazarus; hereupon many People (do the Pharisees what they could to the contrary) came thither [ not only for Jesus sake only, but to see Lazarus also, &c.] ver. 9. N. B. That they might fish something out of him, concerning the future Estate of the Dead. though they lost their labor herein, and though we find not, they asked Lazarus any Questions where his Soul had been, (while his Body lay in the Grave) which ( Austin saith) was in Manu Dei, in the Hand of God, not in Purgatory, as Papists say, for they send none thither by their own principle, but Men of Middle-make, betwixt Just and Unyast. Now • azarus was None such, but a very good Man, and so beloved of Christ, Yet many of them leaving the City, believed in Jesus, ver. 9, 11. This made the Sanhedrim mad, therefore out of their Outrage, they consult to kill Lazarus, because by his means of being Raised to life, the Honor of the Messiah was much more promoted, to their own great Regret and Grief: N. B. Note well; Oh! How were those Outrageous Wrotehes Transported, to take up Arms against Heaven itself, in seeking to kill a Man, only, because God had made him alive: Though they were thus driven by the Devil, to Resolve the Ruin of Lazarus at this time, yet, (as Epiphanius saith) he lived 30 years after this, as a Monument of Christ's Miracalous power, and as a Trumpet of his glory, long after Christ's Death, Resurrection and Ascension: But these Malitious mad-men, ( Envy all this while feeding upon their own hearts, because they could not come at their killing purpose, nor suppress the Truth) meet with a worse Provocation, than ever before, to wit, Christ's Riding in Triumph from Bethany or Bethpage to Jerusalem, Maugre all the Malice of Angry Men, and Inraged Devils. This is Recorded by all the four Evangelists, John 12.12, to 2 • . Luke 19.29. to the end, Mar. 11.1, to 11. and Matth. 21.1, to 17. N. B. Note well; There were two Special Times, wherein Christ put forth some Beams of his State of Exaltation in his State of Humiliation, the one was at his Transfiguration, and the other was at this Triumphant Riding.

The first was private, before no Witnesses, save Peter, James and John, who only (of Terrestial Persons) beheld the Dazling glory of Christ upon Mount Tabor, as before in its place: But this his Rideing in Triumph to Jerusalem, had many; (some Authors say) even Three Hundred Thousand Witnesses crying Hosanna (that is, the Lord save us ) to him, after the Solemnity of a King, and as the Son of David, &c. The nearer Christ came to the appointed Hour, wherein he resolved to lay down his Life, the more Magnanimity he putteth forth, and meets Death in the very face, like the Captain of our Salvation, though perfected with Suffering, Heb. 2.10. And the more doth he Reveal himself to be the Messiah that was promised, in whom all the promises (as well as the Types and Figures of the Law ) were Accomplished: And least the Nature of his Kingdom should be mistaken to be Temporal, and of this World: He Rides not here in any pompous Grandeur, upon a Stately Palfrey, as Alexander, Julius Caesar, &c. did in a most Splendid Luster, and glorious Equipage; but he, to Evidence, he was no Earthly potentate, Rideth here upon a Silly Ass, without any Pomp or Splendour, not only to show that his Kingdom was of another World, but also to Comfort the poorest, and to teach us Tolerance, Humility and Patience: He Rides here like a poor Man, sitting upon a Beast of Burden, and that not his own, but borrowed, while he Rode in Triumph to Jerusalem, as Zion's King, foretold of him, Zech. 9.9. This borrowed Beast that bore him, was of small Value, having no costly Saddle, or Stately Trappings to sit upon, but only common Garments cast over his Back, nor had he any Yeomen of the Life-guard to Attend him; only the Common People, so that this Po • r-port in all its Circumstances, seemed Contemptible: Yet all this was for our good, [behold thy King cometh unto thee, &c.] thus poorly Accommodated, though Lord of all, Acts 10.36. and Heir of all things, Hebr. 1.3. Yea, King of Kings, Revel. 19.16. Yet became he thus poor, to make us Rich, 2 Cor. 8.9. And though here he appeareth but a poor King, yet herein he putteth forth six several Demonstrations of his Divine Power, N. B. Note well; as 1. That he knew there was such an Ass with her Colt, 2. That he sent for them, 3. He foresaw the Owners would question the Messengers, 4. That he professeth himself the Lord of them, 5. He could tell the Masters would send this Lord what he sent for, and 6. That all were accordingly done, as he had said: Matthew mentions both the Foal and the Dam, as Zacharias doth, intimating his Riding upon them both, sometimes on the one, and sometimes on the other; seeing both of them had Garments spread upon them, from whence some of the Ancients say, that, by the Ass, is understood the Jews laden with the Law, and by the Colt, the Gentiles that wandered whether they would, an untamed People; but seeing Mark, Luke and John, mention only the Colt, and it would seem Ridiculous so to change his Beast in Riding so small a Journey, therefore the more received Opinion is, that he Rode only upon the Colt, to which the Ass was yoked, and this Colt was whereon never Man Sat, as if he had been Destinated to this very purpose; for such Animals as have not been soyled in Human Services, were wont to be applied to, and employed in the most Sacred Services: And this might the better convince the most stubborn Jews, concerning the Kingly Office, and Power of Christ, seeing it could not be done without a Miracle, that an untamed Colt should quietly carry Christ, who was the first that Backed him, N. B. Note well; But who is it? And what is it? That this Lord of Beasts, and Hearts cannot Tame, when he gives out his Mandamus, and undertakes the Management thereof, &c. Here the Multitude are also moved to do Honor to the Messiah, (in Despight of the Sanhedrim's Threatning Excommunication, John 9.22.) as to a King, whose passage is Beautified with Rich Hangings, rare Flowers, and Rowzing Acclamations, here this People give him the best of their best, Congratulating his coming to the Passover in their Capital City, with the Solemnities of the Tabernacle Feast; for bearing of Palm-branches, and heaving out Hosannahs, (from Psal. 118.25.) was only used at that Feast; yet was this Triumphal Joy Allayed with some Sorrow, for Christ coming nigh to Jerusalem, wept over it, Luke 19.41. As the common Slaughter-House of the Prophets, that had lost her day of Peace, and so to be destroyed; Christ weeps for her (that wept not for herself ) though he knew she would be his Death: within five Days.

This is manifest, from John 12.1, 12. He was Feasted at Bethany Six Days before the Passover began, and that was the Jews Sabbath Day at night, at which time they used to have extraordinary Chear; on the very next day he Rides in Triumph, as Zion's King▪ not only for the fulfilling of that Prophecy, Zech. 9.9. as is specified in, Matth. 21.4. but also for making the T ••• and the Antitype, to hold Congruity; The Paschal Lamb (the Type ) was taken up the Tenth day, but not Sacrificed all the fourteenth day in the Revening, Exod. 12.3, 6. In which Interspace, N.B. Note well; They Sanctified themselves for that Law Sacrament 2 Chron. 30.19. & 35.6. In Eating the Pass ••• ▪ to Teach 〈…〉 must be made for a True Participation of the Lord's Supper, &c. Thus the L ••• of God the Antitype ) upon the Tenth day, made his Entrance into Jerusalem, as giving up himself for the great Paschal Feast, and was Sacrifie upon the fifteenth day, but Apprehended (in order to it) the Night before upon the First day of the Feast, no sooner was Christ come into this City, but the Sanhedrin consult • to kill him, John is 10, 11. and for no other Crime, (as is said before of Lazarus but because he would have saved the City by gathering her, 〈…〉 her Chickent under his Wing, and they would not, Matth. 23.37. This Obstin • drew Tears from Christ's tender Heart, when he came to the Mount of Olives, whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem, there did the Roman Army (under Ti ••• Vespasian 〈…〉 Te ••• •• ife their Ramperts ) and wish their Batteries, Assault and with Sto ••• ings from thence did utterly • uind it, as is intimated, Zech, 14.4. That Mount 〈…〉 , and opens a way for the engery to 〈◊〉 , here. Now Christ having but a few only five dars to live a Mart all life in this lower World at us stand, and wonder, (as Moses did at th ••••• B • sh ) how our Lord improved every inch hereof, doing very much in a little ripe, ) as must be manifest in those following Remarks.

The First Remark is, Some Greeks seek to side Jesus, John 12.20. At that very Season, when the Jews sought to kill him being mad to see such Multitudes flock after him: Hence they in their Outrage, ver. 19. fall foul upon themselves for their folly in loitering thus, and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far, as they looked upon it incurable. Now (they say) the whole World runs after him, and not only a world of Jews, but of ••• tiles also; for these Greeks were proselyte •••• ler, that came up to Worship God at this Feast, according to 1 Kin. 8.41. and Acts & • 7 and 6.1. Those Proselytes though they were Zealoys in coming far to the Feast, were also Modest in their Zeal, now Rashly or Rudely obtruding themselves into Christ's Company, but Civilly Sollicits his Disciples, to procure them some private Conference with Christ: This was a fair Omes, both of the Rejection of the Jews, and of the Reception of the Gentile's while the former is stirring up one another to more madness, as if all along till then, they had not taken Right Measures, their Methods had been over mild, they had used too much Gentleness, now must they fall on with utmost Vigour, &c Here the latter are courting to none into Christ's Presence, as accounting it an High Privilege, Christ accepts them to a conference, wherein he tells them, the time was at hand wherein he should be glorified in the Conversion of the Gentiles, yet tells them in General Words, (but such as implied an Answer to their Request ) that as a Corn of Wheat must first be buried before it spring up to Fruit-bearing, &c. So I (who am the Sted of the Church ) must first be buried, and then be so glorified, I must first suffer, and then enter into my glory; and seeing the Jews do conspire to kill me, Lo, I turn to the Gentiles, as Acts 13.46.

The 2d Remark is; The Bath kol, or Voice from Heaven which made a louder Ring and Report, than all the Acclamations of the Multitude had done, in his Royal Triumphant Progress, The occasion of it was, our Lord at this mentioning of his own Death, began to be Troubled, John 12.27, &c. Through the Horrour of God's Wrath, for Mans sin, which he had by Covenant undertaken the expiation of by the Merit of his Sufferings: Christ was here Troubled to procure our Tranquillity, and his infirmity makes us firm: Hereupon he Deprecates Death (having a Natural fear as a Man) especially such a dreadful Death as he was to undergo, attended with unknown sufferings, not only from that King of Ierrours, and Terror of Kings, that 〈 in non-Latin alphabet 〉 , the most Formidable of Formidables, Death, but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell, which now must be let loose upon him, according to, Gen. 3.15. Nor was this all, that which was worst of all, the Sinse of his Fathers Wrath, in Satisfying his Justice for the sins of the World, upon the back of his Son, while his Divine Nature suspended itself, and did not exert its power, &c. So that no wonder if his Sensitive Will cried, [Save me from this Hour,] yet his Rational Will, (which was ever the same with that of the Father) cried Modestly, and with Submission, preferring his Fathers Will, before his own Life, saying, [glorify thy Name,] ver. 28. Then the Father Answered the Son, [ As thou hast desired, I should glorify my Name by thy Death, I will do so, in giving thee Victory over the Devil, Sin and Death, and as I have glorified my Name by thy Miracles, so I do it again by thy Resurrection, &c. Still the Multitude stayed with Christ, (who misinterpreted God's Voice, for that of an Angel, or the noise of Thunder, ver. 29.) yea; and those very Greeks, (that inquired after Jesus) were presented also. Hereupon he being Comforted and Confirmed by this Bath Kol, (which Attested him from Heaven three times for the Ministry, 2. At his Teem figuration as chief Prophet, whom all must hear, and 3. as Zion's King here, when he had newly fulfilled their Prophesy, Zech. 9.9.) He doth Comfort and Confirm his Followers with Caution, Counsel and Comfort, and that which more particularly concerned the Greeks, he tells them, that the Devil (whom the Gentiles Worship as a Prince and God) should be destroyed by his Death, ver. 30, 31. And that when he was Crucified, he would draw all to him, the Gentiles as well as Jews, ver. 32, &c. of John 12.

The 3d Remark is; Christ Cursing the fruitless Figures, Matth. 21.17, to 23. and Mar. 11.11, to 27. The hints we have also from John and Lucks are these; John 12.36, saith, when Christ had Transacted what passed in the foregoing Paragraph, he departed and hid himself, &c. and in Luke 21.37. 'tis said, On the Day he Taught in the Temple, Lodging by Night was, lest he should Expose himself to Jeopardy before the time, so withdraws privately to Bethany, because (some say) none durst Harbor firm in Jerusalem, In Mar. 11.11. 'It is said that Christ (after his Riding in Triumph) then both went into the City, and into the Temple, (which was his principal care to Reform) and looked about him, round upon all things, (only making his Observations of all Disorders at that time,) now the Evening drawing nigh, and none of all his followers (while he looked round about) durst Entertain him in the City, though they had cast their Garments in his way thither, so that he was forced to foot it as far as Bethany, two miles out of Town, for a Nights lodging, yet returns betimes the next Morning to his work, which lay there, and for hast thereto, he forgot (it seemeth) to take his Breakfast, for ere he came to the City he was Hungry, ver. 18. Mat. 21. and expected to havelfed upon Figs from the Fig-tree, in the way, ver. 19. but found none: Christ's natural Hunger, and a sinless Ignorance, do declare him to be a True Real Man, Subjecting himself to Human Infirmities: And because he found nothing but leaves, he cursed it, Mark 11.14. Though the time of Figs was not yet, to wit, of Rire Figs, it being but early Spring yet, about our April: However, he looked for more than leaves, had he found but green Figs only, or those of the last Summers Growth, that had hung on all Winter, he would have been glad of them, hard Hunger would have made them sweet and Savoury. The time of Ripe Figs, was not till five Months after the Passover. The Disciples wondered when they saw it withered by the Curse of Christ, who was sent to bless, Acts 3.26. And ever blessed all; Therefore we may not think Christ Cursed this Tree, for any Indignation against it (being under the law of its nature, and so faultless) but it was done for our Instruction, that as the Jewish Synogogue then were all for Fruitless Ostentation, and thereby became nigh unto Cursing, N. B. Note well; So now the Lord looks for more than leaves of profession from us, even the Fruits of the Spirit, which if not found, such a withering may be inflicted, as takes the very leaves away.

The 4th Remark is; Christ purging his Temple, the next day upon his Return from Bethany, and after the withering of this Cursed Fig-tree, Mar. 11.17. This was four days before the Passover, we find not that Christ went into some Inn or Victualling House, when he came next Morning into the City: No, He forgot himself, to remember us, he turned Water into Wine for others, yet would not turn Stones into Bread for himself; the Zeal of God's House bad eat him up here, it was Meat and Drink to him, to do the Will of his Father, John 4.34. This he preferred before his necessary Food, Job. 23.12. He goes straight to the Temple, the Reformation of Religion being his chiefest care. He falls again upon the same work in the end of his Ministry, (to wit) casting out the Money-Merchants, &c. as he had done three years before, at his first entrance into it, John 2.14, 15. And inveighs against the same sins (of Simony, &c. ) with the same Arguments, &c. See at large before, this is enough to say here: Yet he that was thus Rigorous to those Thieves, tenderly Healed the Diseased in the Temple; He had room for them there, Matth. 21.14, &c.

The 5th Remark is; Christ having cast out those Profaners of the Temple that thought they could not do amiss, because they served in Temple Worship, as Jerem. 7.11.) upon the fourth day before the Passover, he left the Canker'd Carles, (the Priests, Scribes and Pharisees ) in a most desperate fret, and in the greatest Grief and Regret Imaginable, and went again that Evening to Bethany, not only because he was unwilling to lose anymore labor, or cast away his Cost upon such an Indocible and Refractory crew; but also, if not for his safety's sake, assuredly for his Delight, and to Refresh himself with his Dear Friend Lazarus, &c. after his hard Labor, and little Success In the Morning (three days before the Passover) he Returns again to the Temple, where he was principally concerned, to Teach the People that came thither in great Confluences against the Passover for Purification, especially when the Money-Merchants, &c. were whipped out by him, N. B. Note well; to show, that a good Mans Heart is, where the work of his Calling is: and though he spent a little time in Visiting Lazarus, and other Friends, yet was he then like the Fish that leaps out of the Water into the Air either for Recreation, or for necessary Refreshment, but soon returns to his own Element again, and we may wonder, what a deal of work our Lord did, those three last days of his Temporal life, before he was Apprehended, &c. with what Zeal and Fervency of Spirit he spent them; for in that space of time, he spake all those, Sermons and Discourses, Recorded by Matthew, from chap. 21.23. to chap. 26. and by Mark. from chap. 11.27. to chap. 14. and by Luke, from chap. 20.1. to chap. 22. and by John, from chap. 12.36. to chap. 18. It may seem incredible, that so much work (as is set down in all these four Evangelists, some Relating one, and others another) could possibly be done in so little a time, as the three last days of his Liberty: But assuredly our Lord dispatched all these Passages with such Speed, as if he had been loath to be taken before his Task and Time was done, N. B. Note well; Teaching us hereby to work out our Salvation, Phil. 2.12. To get up to our work, to make work of our work, and not to work at it only, but to work it up to a finishing, that when our Glass is run out, we may be able to say with our Savior, John 17.4. Father, I have finished the work thou gavest me to do in the World: Therefore should we with the Twelve Tribes, serve God Instantly Night and Day, Acts 26.7. Yet all this would be found little enough, the Righteous are scarcely Saved, 1 Pet. 4.18, 'It is very hardly done by the best.

The 6th Remark is; Christ being come into the Temple in the Morning of the first of these his three last days, his Antagonists find him Teaching there; would he have kept quiet and silent, they would not have disquieted him, but now they come to Interrupt him, (as he Taught the Multitude ) with their Impertitent question, [by What Authority, &c. ] which had been Answered over and over again, both by Doctrine and Miracles, to all that were not willfully blind: These Caitiffs found their Trade decay, and feared their Kingdom would fall, if Christ should be suffered thus publicly to Teach, and take upon him as a Reformer in the Temple, therefore do they Cavil at his Call: Our Lord doth not give a direct Answer, that Pearl had been oft cast before those Dogs and Hogs, &c. Matth. 7.6. But he untyes one knot with another, and with his Artificial Dilemma, catches the Crafty in their own Craftiness. For Christ's question, [ whence is the Baptism of John,] not only contained in it an Answer to their Cavil, but also convinced those Cavillers, that they ran cross to their own Consciences, seeing if they believed that John was a Prophet sent of God, then they must believe also his Testimony of Christ, John 1.15, 27. and 5.33, &c. But they fearing the People should stone them, if they denied it, therefore out of their willful wickedness, they told a loud lie, [that they knew not,] for their Reasonings with themselves, did testify that they could tell, but would not; because they basely feared Man, more than God: Therefore, because they would not freely and openly declare the Truth to Christ, as they desired he should do to them, they rendered themselves unworthy of his Farther Instruction; N.B. One Sin drew on another, in telling a lie, and they Incapacitate themselves of knowing anymore, Christ Conquers them into Silence, by Appealing to their own Consciences.

The 7th Remark is; Christ at the same time (that he might drive the Nail of Convincing their Consciences to the Head) proposes the first Parable Recorded only in Matth. 21.28, [What think you, &c.] 29, to 33. Wherein he draws a most lively Picture, (not of Jews and Gentiles, as some say, for the Gentiles were not called into God's Vineyard before the Jews, &c. but) of the Penitent Publicans, and of the Hypocritical Pharisees, &c. God is the Man in the Parable, that had two Sons: 1. The Profane, but Penitent, that in the State of Sin, when Prest to Duty, do obstinately say, [I will not,] as Jerem. 44.16. But afterward God gives them Repentance, 2 Tim. 2.25. They are brought into the State of grace, and so become capable of the State of Glory: 2. The Hypocrite Impenitent, that in their Profession do promise great matters, saying, [I will Sir,] yea, but when Sir? fails in the performance, and never finds either Time or Place of Repentance, Heb. 12.17. Christ tells them plainly, ver. 32. John Preached Repentance to them, and they believed him not, yet Publicans and Harlots did, Luke 3.7, 12. and 7.29, 30. He made those Pharisees acknowledge their wickedness in another Person, (the promising, but not performing Son in the Parable) when they would not do it in their own, and put them to this shame, that such sinners (as they Contemned) would go into Heaven, and leave them with shame behind:

The 8th Remark is; That these Pharisees, (who had shifted of Answering Christ's question, about Johns Baptism or Ministry, and had in part been compelled, (without any way left them for Evasion) to Condemn themselves by the first Parable might be more plainly and thoroughly Judged out of their own Mouths, he backs the first Parable with a second of the Vineyard, and Husbandmen Tenants, from Isa. 5.1, &c. Wherein he showeth; First the Privileges, and then the perverseness of the Jewish Nation, which brought upon them their final Destruction: This is Recorded, not only Matth. 21.33, &c. but also Mar. 12.1, &c. and Luke 20.1, &c. The Sense or Moral was this, God (the Housholder) had betrusted his Church, (the Vineyard) to the Priests, &c. (the Husbandmen) who had purloined all to themselves, slain his Servants the Prophets, and at last his Son and Heir, &c. Then Christ referring to them, to Pronounce Sentence against such Rude and Rebellious Tenants, causeth them unwillingly, to read their own Destiny, Matth. 21.41. Insomuch, that they being Convicted by their own guilty Consciences [perceived he spake of them,] ver. 42, 43, 44, and 45. And therefore would they then have Apprehended him, ver. 46. (whereby showing themselves to be the same our Savior speaks of, ver. 39, 42.) but both God and Man hindered it, till the appointed hour came.

The 9th Remark is; Christ adds at the same time, his Third Parable, that by one Discourse, he might peg in another, and even pin the Basket down, concerning the Rejection of the Jews, (foretold, Matth. 21.43, &c. ) and the Reception of the Gentiles, &c. Matth. 22.1. to 15. and Luke 14.16. Where the like Parable is uttered, which Harmonizeth with this, though it was delivered long before this, upon another occasion, and with some differing Circumstances, yet the Scope and Sense is the same: In this Similitude of the Marriage-Feast of the Kings Son, is Represented the manner of the Gospels Acceptance among Mankind: The Jews had indeed the first tender of it, but they most ungratefully Rejected their Antient Prerogative, and became Recusants to the Divine Invitation, and not only so, but they also fall foul of the Kings Servants that invited them, [ Treating them spitefully, and slaying them, ] ver. 6. Mat. 22. These were more wicked than the former, who only made light of the offer, ver. 5. For God did not punish the Contempt of his grace at first, but sent other Servants (his Succeeding Prophets) after the foregoing were refused, to see if they would Repent, and return to him. After all he sent his Son, whom they killed; the shedding of Innocent Blood, is a Stack-Topping, an Ephah-filling Sin, a Sin that brings Ruin without Remedy, 2 Chron 36.16. Josiah 's Humiliation, could not expiate Manasseh 's Blood-shed. This King of Heaven (having long Ears, as is said of Kings,) heard of, yea, saw all this Bruitish Stupefaction, and God-daring contempt, he comes out of his Throne, Isa. 26.21. to make Inquisition for Bloods, Ps. 9.12. with his Army's, the Roman Spoilers, who Revenged the quarrel of his Covenant, Levite. 26.25. Burnt down their City, and destroyed their Kingdom, about forty years after they had Crucified Christ. The Jews having Rendered themselves unworthy, &c. as in the former part of the Parable, the latter part brings in those sinners of the Gentiles, Gal. 2.15. Act. 13.46. who wandered to and fro (like wandering Beggars) in their own ways of Ignorance. Acts 14, 16. and 17.30. And fat under Hedges, and in Highways, as Cripples and Maimed, &c. showing their Sores, &c.

Those are invited to the Feast, (to which 'tis a wonder any were unwilling to come, surely Hungry Beggars would willingly Imbrace the Motion) to take up the room of those Recusants, with whose obstinacy, God had been wageing War, (as it were) for a long time by the Patriarchs, by Moses and the Prophets, under the Old Testament Law, until the times of John the Baptist, but then are Reprobated; and these Beggars (the Gentiles whom the Jews despised as so many Beggars or Dogs) come to the Marriage of Christ and his Church, under the New Testament-Gospel, and partake of God's Oxen and •• rling prepared, that is, of all the Blessed Privileges purchased by Christ, for our Salvation.

There •• ucked into the Church like Doves to the Columbary, Isa. 60.8. So that, N.B. Note well; Let who will Reject the Gospel, yea, Rebel against it, God shall not 〈◊〉 Church, but will have his number and measure, &c. And though some bad Guests or Hypocrites do thrust into the Church, among the good and sincere without the Wedding Garment, or Christ Apprehended by Faith, and expressed in life, yet such shall be so Remarked, and so particularly observed, as suppose there were but one particular Hypocrite in the whole Catholic Church, he should not escape un espied, and un-punished; He is taken from the Table to the Tormentor, such Garments be given by the King to the Elect only, Revel. 3.18 and 10.8. Christ is Bride-groom, Feast, Wedding Garment, yea, all in all, Col. 3.11. Rom. 13.14. We are bid to put him on us, as a Garment.

The 10th Remark is; The Rancounters our Redeemer had (still upon the first of his three last days) 1. With the Pharisees, Herodians, 2. With the Sadducees, and 3. With a Doctor of Moses 's Law: Christ had many Conflicts all his life long, but the most and sharpest he had at his last cast. They had been all stung with his three last Parables, so grew more enraged against him.

The First Assault was made by the Pharisees, Matth. 22.15, 16, &c. Mar. 12.13, &c. and Luke 20.20. Who now Resolve to have Christ entangled in his Talk, yet being so often, and so lately foiled by him, dare not venture to come in Person, but send their Snaps to Attempt it: Those Trepanners were their own By-gots, shored up with the Herodians (of King Herod's patched Religion) both Strangers to Christ, that he might speak more Securely, not suspecting a Snare from those Catch-poles: These make a most Insinuating preamble, drawing a fair glove of Complements over a foul hand, and over a fouler Heart; and would have tickled up our Lord's Fancy, with their flattering Characters of him; that they might Extract from him, such an Answer to their case of Conscience they proposed, [is it lawful to pay Tribute to Caesar?] as might either disoblige him to the People, (who thought themselves a free Nation, John 8.33. So no payment was due from them) should he allow it, or run him into a premunire, for being a Traitor to Caesar, should he disallow it, and then those Devotionists (the Herodians ) as Apparitors and pursuivants were at hand to attack him: But as Christ was unflatterable, so was he undeceivable, he Reproves their Hypocrisy, Answers neither yea nor nay to their question, but in his uncontrollable Wisdom, fetches an Answer from themselves to themselves; saying, [show me the Tribute-money, &c.] So Refells them with their own Answers, about the Image stamped upon it, for finding Caesars Image upon their Money, it was an Argument, that by Agreement they had Subjected themselves to Caesar, and were become his Covenanted Tributaries, Coining their Money with his Stamp, and therefore did belong to him; hereupon the Answer was at hand, out of their own Mouths [ Render to Caesar, &c. ] He shaped them such an Answer, that the People might see, it was not more his, than the very Pharisees own Sentiments, and such as they themselves could neither Dislike nor Digest: And being thus Notoriously baffled, they sneakingly withdrew, (as we say) with a flea in their Ears.

The Second Conflict he had, was the same day, Matth. 22.23, &c. but not with the same Sect, Satan set the Sadducees upon him, when he had Non plus'd his other Tools the Pharisees: Those two Sects were like Samsons. Foxes, which were tied together by their Tails, though their Heads looked contrary ways, both Pharisees and Sadducees could Conspire against Christ, though they could not Concord among themselves, Acts 23.7, 8. These same Scoffers at the Resurrection, propose (as they thought) such a knotty question to Christ, as must unavoidably either reduce him to their Atheistical Opinion, or Ridicule him to the People, either for not being able to Answer, or if he defended the Doctrine of the Resurrection, it would seem, (as they stated it) the Mother of Monstrous Confusion; But their Success was such like as the former: This is alike related, Mar. 12.18. and Luke 20.27.

The Captious Inquiry of those Capricious Sadducees, supposed a case which cannot credibly be supposed; for it is scarce probable, that one Woman should outlive seven Husbands: It seems therefore a fiction of their own Addle Brains, to bring in their own absurd Inferences, concerning the Mortality of the Soul, &c. As if this would breed a confusion at the Resurrection, which of those seven must have the Woman; if only one must have her, that will be injurious to the other six; if all must have her, that contradicts the Law, saying, One Man must have but one Woman at once: but Christ answers their Cavils; that they put a Carnal Construction upon that Spiritual State, wherein Man shall be freed from all need of Meat or Marriage, the Body that is buried a Natural, is Raised a Spiritual Body, &c. 1 Cor. 15.43, 44, &c. To be Sustained without Means, as the Angels are: Therefore (he tells them) they Erred, not knowing the Scriptures, (the light whereof, can only Disperse the dark Mists of Error) nor the power of God, who can as easily raise the Dead, as at first Create them: And the Resurrection will Restore Man to a better State, than that of Adam in Paradise, where he had need of a chenegdo Hebr. or Help-meet, and Second self: And Luke adds the Reason, why Men shall not Marry at the Resurrection, to wit, They shall die no more, Luke 20.36. So no need of it, for Propagating their Kind, or for Immortalizing their Names: When Christ had confuted their Error by Scripture, he confirms the contrary Truth thereby; saying, [God is not the God of the Dead, &c.] that is, in the Sadducees Sense, Soul and Body Dead, and both utterly extinct forever. Acts 23.8. But in Paul's Sense, Rom. 14.9. He is the God of Believers, both during Life, and after Death, and his Covenant will not suffer either Soul or Body to Perish, but as the Soul shall surely live with God in Heaven, so though the Body Rot in the Earth, yet thereby it is only refined, as the Rotting of Corn under ground, 1 Cor. 15.36. to arise more Glorious: Therefore death to Saints is neither Total, but of the Body only, nor yet perpetual of that, but for a time only, Rom. 8.10, 11. Job 19.25, 26, 27, &c. Then not only all the Auditory granted the Conquest to Christ in this Second Conflict, Matth. 22.33: But also some of his Sworn Adversaries, acknowledge he had spoke well, Luke 20.39. And the Sadducees themselves, were put to Silence and Shame, ver. 40. being convinced in their own Consciences.

The Third Rancounter next follows, and all upon the same Spot, (as we say) and at the same time, which indeed was a double onset, 1. That of the Pharisees, (by a crafty Engine) upon Christ, and 2. That of Christ upon his Vanquished Antagonists: The first was occasioned by the Pharisees, perceiving he had Silenced the Sadducees, Matth. 22.34. Though they mortally hated them, as well as Christ, yet do they consult with them, how to Rally their Routed Regiments, and Recover their lost Reputation: This Consult concludes, that neither of them two Sects, should be seen in this 3d Conflict, being both baffled in the 1st and 2d, but one of those Scribes, (who had commended Christ for his Conquest in the foregoing Contest, Luke 20.39.) A Learned Rabbin, and a Doctor of the Law, should be enjoined, (as his penance for his Applause of Christ) to manage this Third Dispute with him, by proposing to him this captious Question, [which is the greatest Commandment?] Matth. 22.35, 36. Mar. 12.28, &c. And though Luke doth not Record this in chap. 20. As he had done the other two Assaults, ut supra, and as he doth the Second Branch of this last, Luke 20.41, to 46. yet had he Related this same History, Luke 10.25, &c. This same Tempter, designed to take Advantage at Christ's Answer to his question, had he singled any one in either Table as greatest, the Reply had been ready, [Are they not all of equal Authorities, for he that gave out one, gave out all?] Jam. 2.10, 11. And then had he Symbolized with Pharisaism, which Distinguishes the Commands into greater and lesser, &c. Hence Christ, to avoid the seen Snare, doth not exalt any one particular Command to the Debasing of another, but Repeats out of Scripture, the Sum of both Tables, holding out two grand Duties, [Love God, and your Neighbor,] which though a parity of Divine power enjoins both, yet seeing they have a Subordination of Objects, he Ranks them in this Order; That concerning God is the first, and that concerning Man is the second, like to the first, as being of the same Authority, though it have not the same, but a lower Object, &c. Mark only gives an Account of the Catastrophe of this Conflict, Mar. 12.32, &c. Saying, This Tempting Lawyer, being Tamed with the Evidence of Christ's Answer, doth not only Tacitly Truckle thereto, but also openly Applauds his Answer to him, as he had done before his Answer to the Sadducees. Whereas, Mar. 12.34. 'It is said, Christ commended him for answering Discreetly, &c. (as he had commended Christ, [ for speaking well, &c.] Luke 20.39. N. B. Note well; This shows, that a Tempter of Christ, may make Discreet Answers to Christ, and may be better than the Pharisees use to be; yea, may begin to lift up their Heads toward Heaven: It shows also, N. B. Note well; That pretended Patrons of the Law, (as this Lawyer was) may be professed Adversaries to the end of the Law, which is Christ and his grace, and gospel, the main matter whereof is Remission of Sin by his Merits.

Then follows the Second Branch of this last Conflict, (all which three, ( Mark intimates) were managed while Christ Taught in the Temple, Mar. 12.35.) Now when he had run through the three Rancounters of his Adversaries with him, and by his Astonishing Answers, Confounded all their Tempting Questions. Then (he not thinking this to be Conquest sufficient) proposeth also a Question to them, from Ps. 110.1. About the Divine Nature of Christ, Matth. 22.41, &c. Mar. 12.35, &c. and Luke 20.41. He asks not of himself, but indifinitely of Christ: The Pharisees, (whose former Convention was not yet Dissolved) granted him to be the Son of David, (the common Title he was Courted with by such as came for Cure to him) herein they said-well, but not all, for Christ Convinceth them from the Psalm aforesaid, that the Messiah must be more than a meet Man, he must not only he the Son of David, but also the Son of God: Because God the Father, said to God the Son, Sit thou (as my Fellow, Zech. 13.7. and Coequal, Phil. 2.6.) On my Right Hand, (the place of greatest Dignity, &c. ) Till I make thy Foes •• y Footstool. That Christ should be David's Lord, and yet David's Son, God and Man in one Person, this is the great Mystery of Godliness, 1 Tim 3.16. A wonder of Wonders, (in him who is called wonderful, Isa. 9.6.) Which the very Angels intently pry into, (as the word 〈 in non-Latin alphabet 〉 signfies) 1 Pet. 2.12. Though these Respondents were Subtile Sophisters, and Mighty in the Scriptures, yet now Christ (to crown this long Dispute with this last stroke) Muzzles up their Mouths, and confounds their Confidences in their own Consciences; great is Truth, and will prevail.

When Christ had Confuted and Confounded the Scribes and Pharisees, by three convincing Conflicts aforementioned, and all this being managed in the Temple, (as is intimated not only in Mar. 12.35. but also in Matth. 14.1. Where it is said, Christ after those Disputes, went from the Temple, never to return to it anymore) he now falls upon them with their Doom and Character, and as he had in Matth 5. pronounced eight Beatitudes to sincere Saints, where with to draw them up to Heaven, so in Math. 23. He Denounceth eight Dreadful Woes against those Rotten Hypocrites, whereby, as by so many Links of an Adamantine Chain, he draws them down to Hell, as to their own proper place, and there leaves them to be Reserved unto the Day of Judgment: He poureth out his Curses upon them, grounded upon, Isa 65.15. In all which, he turns his Speech from this incorrigible Crew, to the People, and to his Disciples, at that time present in the Temple, Attending still upon him, who now returned to his Preaching-work, wherewith he would close the whole Course of his Ministry upon Earth: Matthew Records three weighty and famous Sermons of Christ, Preached upon the first and second of his three last Days of Liberty; The first was Preached in the Temple, (as above) concerning the Doctrine, Manners, and Detestable Hypocrisy of the Scribes and Pharisees, Matth. 23. Wherein he warns his Auditory, to beware of the Contagion of such corrupt Teachers, &c. The Second Sermon be Preached out of the Temple upon Mount Oliver, to his Disciples alone concerning the Direful Destruction of the Temple, City, and whole Jewish Nation, which would continue to the end of the World, Matth. 24.1, &c. The third to the Disciples also, concerning Watching for, and Tradeing till the Lord's Returning, &c. Matth. 25.1, &c. The First and Third of those Sermons, Matthew only Relates at large, but the Second is Related also by Mark, chap. 13. and by Luke, chap. 21. almost as largely as by Matthew: There is likewise a Fourth Sermon, the last which Christ Preached, the Night before he was Apprehended, wholly Consolatory to his Disciples, and concluded with a most Fervent Prayer, all which is Recorded by the Evangelist John only, chapters 14, 15, 16, 17. Which four Chapters, are followed with the History of Christ's Passion, chap. 18, & 19. of John.

There be some other Passages of Christ's Life, inter-laced among those four last Sermons, to wit, that which he spake in the Treasury, (being a part of the Temple, 2 Kin. 12.9 and 2 Chron. 24.8. and Nehem. 10.37. and 13.5.) A place where Christ sometimes Taught, John 8.20. and mentioned Matth. 27.6. Here Christ was, before he went out of the Temple, (when he Preached the first of these four Sermons) 〈◊〉 serving what everyone cast in by way of Alms, or Offering before their Praye • 〈◊〉 Jews using to join Charity with Piety) Mar. 12.41, to 45. and Luke 21. •• to 5.

This our Lord did not upon the Account of our Curiosity, sitting there as a Critical Spye and Observer; but to take an Occasion of dropping that Divine Doctrine in the close thereof, that the poor Widow, was a Widow indeed, resolving wholly to trust in God, 1 Tim. 5.3. Jer. 49.11. in casting in her whole Livelihood, (as 〈 in non-Latin alphabet 〉 signifies) for the Service of God and the Poor, whereas Rich Men cast in their 〈 in non-Latin alphabet 〉 or Brass only, as if they thought 'twas good enough son both God and his Poor: Something Men will do, but as little as they can: Now when Christ had commended the Alms-giving of the poor Widow, (weighing it not by the worth of the gift, but by the Will of the Giver, and so he sits still to see the State, Gift and Mind of every Alms giver) and when he had also Lamented over the Destruction of Jerusalem, for being a Nest of Venemous Serpents, and Blood sucking Vipers, Matth. 23.33, 34, 37, &c. Then it is not said, he only went out of the Temple, (for this he had done often before) but now he departed from it, Matth. 24.1. Never to return to it anymore: Therefore the following Sermon he Preached out of the Temple, as he sat upon the Mount of Olives, over against it, Matth. 24.1, 3, Mar. 13.1. and Luke. 21.5. The occasion of this Sermon was, Mark saith one of the Disciples, (which probably was Peter, being more Inquisitive than all the Rest) shown him (by pointing thereat) both the Strength and the Beauty of the Building, which therefore was reckoned the Wonder of the World: Not only as pit • ing, that it should be Destroyed, but also as prejudging it to be an Impossibility, from the firmness of the Fabric▪ Hereupon Christ tells them all, that what he had said, [That their House should be l • ft Desolater] Matth. 23.38. And that all its Magnificency could not secure it from being Demolished, [not one Stone shall be left upon another,] Matth. 24.4. Then the Curiosity of the Disciples make Enquiry, 1. When that should be 2. What signs of his coming, and 3. Of the end of the World; for they thought the Temple would l • st so long as the World lasted. In Answer hereunto, Christ Preacheth this Sermon, concerning Sundry sorts of Antecedent Signs, some Ecclesiastical; which were either • ad 〈◊〉 the Seducing of Heretics, the Persecuting of Tyrants, &c. or good, as the Success of the Gospel, throughout the World, &c. and other Signs were Civil or Political is Wars, Famine, Pestilence, Prodigies and a Notorious Corruption of Men's Manners, &c. In a word, the Disciples first question Christ Answereth from ver. 4. to 〈◊〉 Their Second from thence, to ver. 36. And their Third from thence to the end▪ The First and the Third are Answered Promiscuously, and so Dreadful was the Destruction of Jerusalem, when it came, that i • is Described in Paralled Phrases with the Destruction of the whole World, All this was o • ite contrary to the Disciples Expectation, Luke 24.21. and Acts. 1.6. Their expected Temporal Redemption, must end in a most Direful Destruction, therefore Christ shuts up that, Matth. 24.42. to the end, with exhorting them to Watchfulness, set on by a Parable of a Servants waiting his Lord's Return, and in Matth. 25. He continueth his former Discourse of Watchfulness, and sets it on by a second Parable, to the same purpose; The Parable of the Ten Virgins, from ver. 1. to 14.

The Second is the Parable of the Ten Virgins, take a Paraphrase upon the parts of it in many Remarks.

Remark the 1st A Profession of the Gospel, is a Virginity in a Scripture Sense, as compared with Profaneness, which is a Spiritual Wohredom in Vanity and Vill •• y; Ps. 45.14. Cant. 1.3. 2. Cor. 11.2, 3, &c. See Ps. 73.27, &c.

Remark the 2d Some professors of this Virginity, are only called outwardly, and they are foolish Virgins, having only a Form, but want the power of Godliness 2 T ••• . 3.5. But others are inwardly also called, having the Faith of God's Elect in their Hearts, and sincere Sanctity in their Lives likewise.

Remark the 3d Though the Wise and the Foolish, be distributed into equal numbers, of five and five, yet 'tis not to Assert any Equality of Number, as if the Godly, (who are but a little Flock, Luke 12.32. But one of a Tribe, and two of a Family, Jer. 3.14, &c. ) were equal in Number to the ungodly, seeing the whole unregenerate World lieth in Wickedness, 1 John 5.19. But it is to show, that among Professors themselves, there be as many Foolish as Wise. 〈 in non-Latin alphabet 〉 , not foreseeing Danger, Oculos Habentes in occipitio, having their Eyes behind them, and not before as Eccles. 2.14. Many do confess, they expect a Day of Judgment to come, yet they live like David's Fool, Ps. 14.1. As if they thought in their Hearts, there were no God to Judge them, and no Hell to punish them.

Remark the 4th Those Foolish Virgins are Hypocrites, and Carnal Gospellers, who 〈◊〉 Oil indeed in their Lamps, making a show of Profession in their Lives, as to External Exercises, &c. But they have no Oil of Saving Grace, 〈 in non-Latin alphabet 〉 , in the Vessels of their Hearts, they are empty Casks, Barren Fig trees pretenders only to Piety, &c.

Remark the 5th The Wise Virgins do not, as the other mere Nominals did; they have Hearts purified by Faith, Acts 15.9. A good Conscience, Acts 23.1. and 14.16. come in their Simplicity, and Godly Sincerity, 2 Cor. 1.12. Carrying Grace in their Hearts as well as Gracefulness in their Lives; they had not the wally-color of a Log-wood or block-wood blew, but Christ had died them in Grain, with True Grace and Holiliness, Divine Oil had soaked deep, had suppled and softened the Stone in their Hearts and had spread itself, to Sanctify them throughout in Body, Soul and Spirit 1 Thess. 5.23.

Remark the 6th The Bridegroom is our Lord, who is not slack concerning his coming, 2 Pet. 3.9. Yet is said to tarry here, not in respect of himself, or of the matter itself, but rather in the Surmises of frail flesh, saith Jerome, Vere non Tardat Christus, sed Respectu Infirmitatis nostrae.

N. B. Note well; There be indeed promises of God that have a time prefixed, as Gen. 15.13. and 18.10. and Jer. 25.11. But other Promises be Sealed, yet not Dated, having no time prefixed, as that of Deliverance to David, Psal. 50.15. and the promise of Christ's coming, &c. with whom a Thousand years is but as one day, Ps. 90.4. 2 Pet. 3.8. yet comes unexpected, Luke 12 40.

Remark the 7th Our Lord delays his coming, Luke 12.46. For glorious ends, as 1. For gathering all his Elect, 2. That the Mystery of Iniquity, may be Ripened and Repealed, 3. That all Prophecies may be Accomplished, 4. To leave sinners excuse less, giving them space to Repent in, 2 Pet. 2.9. Rev. 2.21. Mora sponsi est opportunitas Resipiscendi, Hilary. 5. To exercise the Patience of the Saints, and 6. To inflame the Desires of his Redeemed, Crying, come Lord Jesus, come quickly, Bemerah, bejamenu, Hebr. with Expedition, and in our Day, why Lord, are thy Charets so long in coming? as Judge. 5.28.

Remark the 8th The Lord's supposed Lingring was the occasion of the Virgins slumbering and sleeping, which may not be taken Conjunctively, as if they did all, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , both slumber and sleep; but Disjunctively, the Wise slumber'd, and the Foolish slept.

Remark the 9th There be three sorts of Sleep, 1. Somnus Naturalis, 2. Mortalis, 3. Spiritualis.

1. Some understand this of natural sleep, saying, the day of Judgment shall be at Midnight, 1 Thess. 5.2. But this cannot be; for Midnight to us, is Midday to our Antipodes.

2. Others say, 'tis the Mortal sleep, or sleep of Death, so do Hilary; Augustine, and Chrysostom Sense it, from Dan. 12.1, 2. So Jairus 's Daughter was Dead to Men, but a sleep only to Christ, but this cannot be the Sense; for at the last Day, all shall not be Dead, but some shall be Alive, 1 Thess. 4.17. both Wise and Foolish, so it cannot be the sleep of Death.

3. It must therefore be meant of a Spiritual sleep, the Wise Virgins slumbered in sins of Infirmity, though they every day expect their Bridegroom, yet are not every hour so watchful, as they ought to be, the Spirit is willing, but the Flesh is weak, Matth. 26.41. whereas the Foolish were fast a sleep in their sins of Security and Enormities. This must be the sense for those Reasons.

Reason 1. Because all the parts of the Parable are Spiritual, as Lamps, Oil, &c.

The 2. Reason, because the words in the Original, are used in the Mystical Sense; both by Divine and Profane Authors, as Aliquando bonus Dormitat Homerus, Homer himself may slip sometimes, saith Horace, and Mark 13.36. Gal. 5.14. 1 Thess 5.6, &c.

Reason the 3d 'It is the Scope of the Parable, to rouse up unto a Spiritual Watchfulness. Add.

Reason the 4th Our own smarting Experience, testifies our aptness to Nod, both in Credendis, and Agendis, in Faith and Manners.

Remark the 10th The difference betwixt these Virgins is, not that some had sins, and some had none; for all have Spots, but some are not the Spots of God's Children, Deut. 32.5. Therefore when the cry is made now by the sound of the Gospel, as will be after by the Trumpet of the Archangel. We must all examine our Selves, 1 Cor. 11.28. Whether we be slumbering Saints, or sleeping sinners, they differ thus.

1. Saints are sometimes overtaken with nodding at unawares, Gal. 6.1. As David against his purpose, Ps. 119.106. and Peter, Matth. 26.33, 35. But sinners set themselves to sleep, by lying down, drawing the Curtains, &c. 'tis his choice, he deviseth Mischief on his Bed, Ps. 36.4. Mic. 2.1, &c.

2. Saints Nodding at unawares, are easily awaked with the least Noise, yea, their own Nodding oft awakens them, the crowing of the Cook awakes out of slumber, &c. but sinners in a fast sleep, loud Hollowing, and violent Jogging, scarce does it, and they fly in the Face of those that awaken them.

3. Saints awaked from slumbering, rub their Eyes, Rowze their Spirits, shake themselves as Samson did, Judge. 16, 20. but sinners be willing to sleep still, and will throw Bedstaves at those that Awake them, so their choice is their Judgment.

Remark the 11th We must, 1. Be Virgins for Purity of Profession, without Spots, 2. Wise Virgins having Wisdom from above, Jam. 3. • 7. 3. Watch unto Prayer, 1 Pet. 4.7. 4. If we Nod, let the Heart be awake, Cant. 5.3. And by Lamp-light, as the Lion sleeps with his Eyes open, then sleep we not the sleep of Death, Ps. 13.5. 5. Get Christ our High Priest, not only to snuff our Lamps with the Golden Snuffers, Exod. 25.38. & 37.23. 2 Chron. 4.22. But also to pour in fresh Oil, as the Olive-Tree, Zech. 4.2.3. In every Ordinance, Christ is the Rock, that follows us as well as Israel, 1 Cor. 10.4. That our Lamps may still be lighted, 6. Hold on, hold up, and hold out to the end, Matth. 24.13. Revel. 2.10. & 3, 12. Numb. 36.7, 12. Jerem. 32.7. Rehoboam, turns Gold into Brass, but Asa, returns B • ass into Gold, 2 Chron. 12.10. 1 Kin. 15.15.

Remark the 12th Comfort against final falling, 1. The Wise may slumber, but not fall fast a sleep, as the Foolish, 2. True Grace is Oil Multiplyed, as 2 Kin. 4.24 upon which we live even to the last, 3. Christ's promise, Jer. 32.38, 40. John 10.28, 29. and 14, 16. 2 Thess 3.3. Tit. 1.1. Matth. 16.18. 1 Cor. 1.8, 9. 4. Christ's Prayer, Luk. 22, 32. Hebr. 7.25. and 9 24. John 16.23. God hears him always, John 11.42. and we Pray in his Name, as Job, Oh! That I may be, as in Months of Old, Job 29.2. 5. Christ's purchase of perseverance, as well as of other Graces, Eph. 1.3. We are begot by the Eternal Spirit, and born of Immortal Seed, 6. Christ cannot die in Saints, Rom. 6.9, 10, 11. If one die, then all may, so Christ is left without Members, an Head without a Body, Jus aptitudinale, may be lost, but not Jus haereditarium, we may lose our aptness for Heaven, but not our Right to it, or our Heritage of it.

The Parable of the Pounds and Talents.

Holy David saith, [I will incline mine Ear to a Parable, ] to which he inviteth all Ranks of People, Rich and Poor, to give heed, Ps. 49.1, 2, 3, 4. Accordingly, let all sorts, Sizes and Sexes Attend, while I open this dark Saying; the Scope whereof, (as Augustine saith) is to put all Persons upon Working out their Salvation with Fear and Trembling, Phil. 2.12. That everyone may make the best Improvement of their Lord's Goods, (whether Natural, Civil, or Spiritual Gifts of God to them) according to their utmost Abilities, in order thereunto, Mat. 25.14, &c. and Luke 19.12, &c.

In this Parable, there be two parts, first the 〈 in non-Latin alphabet 〉 Material, or matter of it, and Secondly, the 〈 in non-Latin alphabet 〉 Formal, or Form of it, both those must be well minded.

N. B. Note well; 1. The Material part may not be wrested, as if it justified griping Usury, or that it proved any Austerity in God, unbecoming to God, &c. This were no better, than to squeeze Blood instead of Milk, out of this Sacred Scripture, which indeed is, as it is called, a Breast of Consolation, Isa. 66.11.

N. B. Note well; 2. Therefore the Formal part of this Parable, must mostly be minded, take these Similes for its Illustration, as 1. Though it be the Plough-share only, that plows up the Ground in order to Sow Seed upon the Soil, yet all the other parts of the Plough, are needful Contributors to that plowing-work, and 2. Though it be the strings of a Musical Instrument only, that make the sweet Melody to our Ears, yet the Back, the Belly, the Bridge and the Handle, especially the Bow, &c. are all necessary parts for Accomplishing the Music, even so in some Parables, some passages are Annexed, which do signify nothing sometimes, (saith Augustine ) concerning the Main Scope of it, yet are added for the sake of those passages, which do signify something, yea, the chief thing designed by it, &c.

N. B. Note well; 3. Therefore as we may not abuse those passages aforesaid, either for Mans Usury, or for God's Austerity, so nor any of the other superadded sayings, as to think that the Saints shall be made Rulers over Cities, or that there shall be any Expostulatings of Man with God in the last Day; or that the Gifts of God given to one, shall be taken from him, and given to another, or that there shall be any sending of Men's Messages after Christ, &c. Multa Talia in parabold sunt, quae Vexari possunt; saith Austin, there be many such passages in some Parables, which may be Misimproved: 'It is a true Maxim in Moral Philosophy, [Omnit, similitudo non currit cum quatuor pedibus,] every Similitude or Parable, doth not run upon four equal feet, &c.

In this Parable, Mat 25. There be four principal parts to be considered. The First two, are the Lord's Traveling, and the Servants Trading, contained in ver. 14 to the end of ver. 18. And the Second two, are the Lord's Returning, and the Servants Reckoning, contained in ver. 19. to the end of ver. 30. First, of the first of those four, to wit, of this Lord's Traveling.

The first Enquiry is, [who is this Traveler, &c? ]

Answer, The Evangelist Luke, calls him a Nobleman, Luke 19.12. By whom is meant our Blessed Messiah, who is truly Noble every way, as 1. By his Birth, Nobly Descended, as the word [ 〈 in non-Latin alphabet 〉 ] doth signify; for he was by Birth the Son of God. 2. By his Beauty, which was Noble indeed, the Spouse beheld him as White and Ruddy, of a most lovely Complexion, above all, Cant. 5.10. to ver. 16. And the Disciples saw his Glory, the Glory, as of the only begotten of the Father, John 1.14. 3. He is Noble for his Wealth too, as full of Grace and Truth, John 1.14. It pleased the Father, that in him should all fullness ••• ell, not the fullness of a Vessel only, but also the fullness of a Fountain, never to be drawn dry, Col. • .19. No Nobleman hath any such fullness▪ the fullness of the Firmament, of the Earth, and of the Sea, are all his; All Treasures are • id in 〈…〉 Col. 2, 3.14. He is Noble also, in his Candid and Kind Disposition this is his True Generosity, to Give Gifts even to the Rebellious, &c. Ps 68.18. P • ss • & Nolle est 〈◊〉 Nobile, to b •• ble to take Revenge upon Rebels and not to be willing to do it is the Character of 〈◊〉 truly Noble Mind. Naturalestis say, the Lion is so Noble an Animal that [Satis •• t prostrasse L • o •• ,] 'tis enough for the Lamb to fall down at the Foot of the Lion, than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey; Sure I am, it holds most true concerning this Lion of the Tribe of Judah, Rev. 5. • . Who most freely Pardons Truly Penitent Persons, such as Humble themselves at his Feet: Where he seeth a casting down, he then gives a lifting up, and saves the Humble Person, Job 22.29. He Remembers and forgets not the Cry of the Humble, Ps. 9.12. Especially such as Cry. [God be Merciful to me a Sinner,] as Luke 18.13.

The Second Enquiry is; [What is that far Country, into which this Noble-Man Traveleth?

Answer, It is Heaven itself, into which our Lord passed at his Ascension, and then sat down at, the Right Hand of God, the Father, God the Son, went up with a merry Noise, Ps. 45, 5. And we ought to look up after him, as his Disciples did at his Ascension, Acts. 1.9. We need not say, [Who will go up into Heaven for us?] Rom. 10.6. And as David said, [Who will bring him into the strong City.] Ps. 80.9. For our Blessed Mediator hath Insisted upon this point; That his Departure out of this World, was as needful and expedient for us at that time, as was his first coming into the World, John 16.7. He went up into this far Country, as our Ambassador of Peace, who hath his Residence in the Court of that King of Kings, to Negotiate all the Affairs of all his Redeemed, and this Great King (the Father) did bid his Son welcome home to that Glory, which he had with him before the World was, John 17.5. And which he had (out of his 〈 in non-Latin alphabet 〉 , or Love to Mankind, Tit. 3, 4.) left for a while, during his State of Humiliation: And the Father provided for his Returning Son, a most easy and glorious Seat at his Right Hand to Rest in, after all his Sore Travels here below, and to Intercede merein continually, for his Church and Children upon Earth, &c.

N. B. Note well; For our Comfort, our Advocate in Heaven, will not excuse himself from pleading for us, as too many Lawyer-Advocates do in Inferior Courts among us, saying, [they cannot stand in the Crowd, 'tis either too Hot, or too Cold, &c. ] so will be absent and wanting to us, when our Cause comes to be Tryed, &c. But our Blessed Savior is a surer Friend in this Superior Court, having all Accommodations of Ease and Satisfaction, he sits always at God's Right Hand, and there appears as the Rainbow, Gen. 9.12. to 15. To be an Everlasting Remembrancer unto God, concerning his Covenant with Man: Nor will he, nor can he forget any of his Redeemed, as the Chief Butler forgot Joseph, and Remembered him not, Gen. 40.23. He is our High Priest, who beareth all our Names upon his, Heart, or Breast place, for a Memorial before the Lord continually, as Aaron did for his Israel, Exod. 28. ver. 29, 30.

The Third Enquiry; [What is this Nobleman 's Errand, &c.]

Answer, We are told, Luke 19.12. That it was to Receive for himself a Kingdom, &c. But this was not all, for himself telleth us, his Errand was also to prepare a Kingdom for his Redeemed, John 14.2, 3, &c.

Our Lord's Errand into that far Country of Heaven, was Manifold, as 1. To open a passage for us into Paradise, out of which Adam had Excluded himself, and all us in him, the Gate whereof hath been ever since Guarded by Cherubims with a Flaming Sword, Gen. 3.24. But now hath he opened this Gate, saying to the Penitent Thief, [this Day shalt thou be with me in Paradise,] Luke 23.43. Thus we read also, when Christ gave up the Ghost, the Vail of the Temple, (which separated the Holy, from the most Holy) Rent in Twain, from Top to Bottom, Mat. 27.51. Hereupon Christ by his Ascension, is said to open a way into the most Holy place, Hebr. 9 8. and 13.19, 20. and 12, 24. 2. To prepare a place, even a Mansion of Glory for all his Members, (as before) John 14.2, 3. He went not into Heaven. [suo Nomine] in his own Name only, but in our Names also, as our Father, Isa. 9.6. Our Lord and Master, Mal. 1.6. yea, our King, ver. 14. Now Children may follow their Fathers freely, where he takes up his Lodging, and Servants their Lord, yea, and Subjects their Sovereign, Heb. 2.10, 11, 12. This Consideration, of so near a Relation, affords us not only a faint Hope, but also the Riches of Assurance, Col. 2.2. As he hath taken our Nature and Flesh along with him, as a Pawn and Earnest of our Reception into his Glory, John 17.4. Ephes. 2.6. 3. To send the Comforter to us, John 16.7 while Christ was present with his Disples, he was one Comforter to them, John 14.1, but the Holy Spirit, (which he sent after his Departure from them) was another Comforter to them, John 14.16. whose work it is to remind us of his precious promises, John 14.26. To help our Infirmities with Spiritual Breathings in Prayer and Mediation, Rom. 8.26. and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith, as a Sovereign Plaister to our Sin-sick Souls, Hab. 2.4. 4. To make an Atonement for us by his Intercession, Hebr. 9.24. as the High Priest did for Israel, Levite. 26.2.21, 34 In him our Persons are Accepted, Ephes. 1.6. and by him our Prayers are first perfumed, Revel. 8.3. Then presented acceptable to God, Isa. 60.7. None of the People under the Law, might offer his own Sacrifice, but the Priest must both bring it, and burn it before the Lord: 'It is the work of our Mediator; both to Hallow our Prayers with his Incense; as Luke 1.9. And to help them up, and hand them into Heaven, otherwise they are as Arrows shot short of the Mark, &c. as Lam. 3.44. 5. To answer all Satan's Accusations against us, as he accused Job to God, yet without cause, Job 1.6, 9. and 2, 3. So he accuseth us, who give him much cause to do so by our Manifold sins, yet have we Christ our Advocate to Non-suit all his Accusations, 1 John 2.1. Whose Blood speaketh better things, than the Blood of Abel, Hebr. 12.24. Though this Accuser of the Brethren, (as he is called, Revel. 12.10.) be a most Subtle Sophister, and can (from his almost 6000. years experience) plead cunningly enough, yea, and not without cause▪ yet our Advocate is not ashamed to own us, Hebr. 2.11. But he Answereth this Envious Accuser, [I have Dyed for them, they shall not Dye, &c.] How ought we to Admire and Adore this our Advocate, though Satan be a Non-such Plaintiff, seeing common Plaintiffs have their Term, and their Vacation, and sometimes a long Vacation, but Satan observeth no Vacation, 'tis always Term-time with him, both for Tempting us to sin, and then impeaching us for sin; just as the young Man taxed Joab, (2 Sam. 18.11, 12, 13.) This Restless Devil, never Resteth Night nor Day: Yet have we a None; such Advocate, (against this 〈 in non-Latin alphabet 〉 or Adversary) who taketh no Fees, as ordinary Advocates do, but pleads our Cause both freely and continually; and whom the Father both hath heard, doth hear, and will hear always, John 11.41, 42. As this our Advocates Prayer for us, doth give both Value and Virtue to our Prayers, &c. So it effectually disappoints Satan both of his Temptations to sin, and of his Accusations for sin, Luke 22.31, 32. 6. Another Errand of this Traveler, was to lead Captivity Captive, Ps. 68.18. Eph. 4.8. Namely Satan, Sin and Death, for before our Lord's Ascension, Satan had the power of Death through sin, Hebr. 2.14. The Field was fought betwixt our Advocate, and our Adversary upon the Cross, upon which Christ Spoiled the Devil, Col. 2.14. Takes him Prisoner, and leads him away Captive, as his Conqueror: This is an Allusion to Conquering Kings, who having Conquered their Enemies in the Field, do take some of the Conquered Captive, and (having made them Tributary to his Reign) he leads away his Captives in Triumph, then goes he to his Palace to rest himself, and to Rule his Kingdom in Peace; this our Lord doth, when he maketh all his Foes to become his Foot-stool, Ps. 110.1, 5, 7. Hebr. 10.12, 13, 14. 7. He Ascended up on High, to oversee all his Sheep that are scattered abroad over all parts of the World, both Jews and Gentiles, he is the 〈 in non-Latin alphabet 〉 , the Great Shepherd of the Sheep, Hebr. 13.20. The grand 〈 in non-Latin alphabet 〉 or Overseer of Europe, Asia, Africa and America, his Eyes run to and fro, throughout the whole Earth, to show himself strong in the behalf of them, whose Hearts are upright towards him, 2 Chron 16.9. while Christ was in his State of Humiliation, he had but a few Disciples to be his followers, and so he could easily oversee them, while he remained upon the Earth; but since that time, he hath broken down the Partition-Wall, and hath most Miraculously enlarged his Tents among the Gentiles, Insomuch, that a very great part of the Posterity of Japheth, he hath persuaded to dwell in the Tents of Shem, as was Prophesied and promised, Gen. 9.27. Christ Riding upon the White Horse of the Gospel, hath so gone forth Conquering, and to Conquer, Revel. 6.2. As that now it may be said, [Who can tell his Generation?] Isa. 53.8. He hath now divided the Spoil with the strong, ver. 12. That is, with the strong Turk, strong Pope, and strong Devil, as that he hath not only an Hundred forty four Thousand Sealed ones among the Jews, Revel. 7.4. But he hath a Numberless Number, also among the Gentiles, ver. 9. Upon this account our Lord saith, [it was expedient that he should go away.] John 6.7. And Travel up to Heaven, for his having (to speak after the manner of Men) a more convenient Prospect upon all his Redeemed in all places, he saith, [I am the good Shepherd, and know my Sheep, &c. John 10 14.) Yea, though they be Scattered upon a Thousand Hills, yet are they all mine, Psl • 0.10, 11. and I will not lose so much as one of them, John 6.39. and 17, 12. But I will give them Eternal Life, &c. John 10.27, 28, 29. Oh! What a Blessed Bishop or Overseer have all his Sheep, that know his Voice, and follow him, and know not the Voice of Strangers, so as to follow them, John 10.3, 4, 5, • . They know not any Voice, but the Voice of Christ.

There be many more E ••• nds our Lord 〈◊〉 in his Travelling to Heaven, as 8. To have a • hotter Influence upon his vast 〈◊〉 •• e ••• a • ce, as the Sun in his Strength at Noontime, Judge. 5.31. So •• is 〈◊〉 of Righteousness, Mul. 4.2. being Elevated higher than the Heavens, H ••• . 7.16. 〈…〉 8, 9, &c. Above the Reach of his Highest Adversaries, Exod. 15▪ •• 1 • , 〈…〉 over rule them all, &c. His 9. Errand in going up so high, may be supposed to be, that he might come down again in mightyer power, and fall upon the sallow ground, ( the World that walloweth in Wickedness, 1 John 5.19.) with a greater Force, to wound the harry Scalp of such as go on still in their Trespasses, Ps. 68.21. Thus the Eagle, and other Brids of Prey, do first mount up on high, and then do they come down swiftly with a ••• dain Violence, and knocks down the Birds that they prey upon, and devours them▪ Thus likewise the Batteving Ram steps backward, and the farther, the more forcible in his returning push, &c. In like manner doth our Lord step back to Heaven, that he may bring swift Destruction upon the Heads of the wicked, who, as Natural Brute-Beasts are made to be taken and destroyed, and whose Damnation slumbers not, 2. Pet. 2.1, 3, 12. Our Lord is not slack concerning his coming, but he will come as a Thief in the Night, upon a secure World, 2. Pet. 3.4, 5, 6, 9, 10. The 10. Errand was both to receive Gifts for Men, and to give those Gifts to Men. We are told in the Old-Testament, how he Ascended upon High, and Received Gifts for Men, yea, for the Rebellious also, (for renewing their Refractory Natures) that the Lord God might dwell among them, Ps. 68.18. And when he had received those Gifts, having no need of them himself (being all, and in all, Col. 3.11.) We are told in the New Testament, that he gave those Gifts, (which he had received) unto Men, Eph. 4.8. When he Ascended up on High also: And we are farther told therein, John 7.38, 39. that the Gifts of the Holy Ghost were not yet given, because that Jesus was not yet Glorified, before which time, those Rivers of Living Waters did not flow, out of the Bellies of Believers, &c. Namely, both the Gifts Ordinary, as well as Extraordinary, Act. 2.4. Rom. 12.6. 1 Cor. 12.1, 4, 8, 11, 28. And the Graces that Accompany Salvation, Heb. 6.9. 1 Cor. 13.1, 3, 13. These are the Pounds and Talents, which our Lord doth bestow upon his Servants to Trade with, and concredits them therewith in a Trading Improvement, until his returning, N.B. Note well; Moreover, this Phrase of giving Gifts to Men, may be an Allusion to the usual Custom of great Conquerors, whose manner is in Magnifying their Triumphs, to throw about great plenty of Gold and Silver among the People that do attend them, and do cause the open Conduits to run Streams of Rich Wines during the Solemnity. As to anymore Discourse of this Nature, concerning our Lord's Travelling into a far Country, I must Refer the Reader to the Ascension of Christ, which is largely spoke to afterwards in its proper place, &c.

This Introduceth the Second part of this Parable, to wit, the Servants Trading with either their Masters pounds, as Luke's expression is, or with their Lord's Talents, as Matthew phraseth it.

N. B. Note well; Here 1. As this Lord in the Parable, when he Travelled into a far Country, did dispose of his Goods, and ordered all his Affairs until his Return, even so did our Lord Jesus dispose of his Gifts and Graces by his Spirit unto all his Redeemed, and did give an exact Rule in his word, how he will have his House ordered in all Respects, and how his Church shall be governed in all its Concerns, until his Return at his second coming, &c.

N. B. Note well; 2. As this Lord here did not give an equal number though of the Pounds, yet not of the Talents to each of his Servants alike, but in his Distribution thereof, he had Respect unto their differing Capacities, &c. So our Lord Jesus gives not the like Measure of Gifts and Graces to each of his Servants, but he dealeth to every Man differing Measures of Faith, Rom. 12 3. He hath various Vessels in his great House; some of Gold, and some of Silver, and some of Wood and Stone, &c. for various uses, 2 Tim. 2.20, 21.

N. B. Note well; 3. Those Pounds in Luke are well known, what Sum of Money that containeth, but Talents are not so well known, though oft mentioned in Scripture, both of Old and New Testament. Some do Compute a Talent of Gold, to be of the value of Three Thousand seven Hundred and fifty Pound, and now Gold is Rated at a much higher value: A Talent of Silver, is but the Tenth part of that Sum aforementioned: There be others who do thus Compute it, saying, a Talent is seven Hundred and fifty Ounces, so a Talent of Silver (after five Shillings the O •• ce at least) amounteth unto the Sum of an Hundred and Eighty seven Pound, ten Shillings, &c.

N. B. Note Well; 4. The Mystical Meaning of those S • m • aforesaid, is to show how our Lord doth greatly betrust us with his Goods, that are verily of a great value, both 1. With the good things of common Nature, Namely with Health, Strength, Wit, Memory, &c. 2. With the good things of Ordinary Providence, (which Pagans call • ortune) Namely, with Wealth, Honors, Pleasures, &c. but above all, 3, With the good things of Special Grace, which flow from Christ unto us, as he is our Redeemer, and which sets us apart for God, Ps. 4.3, and Distinguishes • s from the World, that lieth in Wickedness, 1 John 5.19. This is a Talent indeed) &c.

N. B. Note well; 5. There is no Man that is not betrusted with some of those good things of God, sua cuique Dos est, saith Seneca, every Man hath his Pounds, if not his Talents to Trade with for the common Good; there is scarce any Man that hath not something or other in him, which is not Excellent and Extraordinary, even every Person hath some parts, either such as are Natural, or such as are Civil, (though not such as are Sacred) some Thyme upon his Thigh, (as Virgil's Phrase is, C ••• a Thymo plena ) to bring home to the common Hive, had he but an Heart to Improve it, even Natural and Civil Gifts are useful to Human Society, every Man ought to Acknowledge whatever Ability he hath, (either for his getting Wealth or Wisdom, &c. ) that it is the Gift of God, Deut. 8.18. And that God gives it for this End, for Man, (who is 〈 in non-Latin alphabet 〉 , a public Animal, not born for himself only) to improve it for public Benefit, in his proper Station, it is God that works every good Work in Man, Isa. 26.12.

N. B. Note well; 6. As God giveth even Natural and Civil gifts to Men in all Ages, for the more Orderly Government of the World, so he at his Ascension gave Spiritual Gifts to Men, Eph. 4.8. For the better Order, and Administration of his Church, that they might Occupy those Gifts until he Return, Luke 19.13. Though the former be but Pounds, and Defective as to Salvation; yet ought Men to Trade with them, so far as they will go in Order to it, all Men can do more than they will do, John 5.40. But more especially the latter being Talents, must be Traded with, such as have Spiritual Gifts given to them, they must drive a great Trade for their Masters Glory, and for the Advantage of his Redeemed, they must stir up the Gift of God that is in them, as we stir up the Fire to make it burn better, or we blow it up into a Flame, (as the word, [ 〈 in non-Latin alphabet 〉 ] signifies) 2 Tim. 1.6. Such ought to be Crafty, [ 〈 in non-Latin alphabet 〉 ] work all wiles in God's Wisdom, that Souls may be caught with Guile, 2 Cor. 12.16. 'It is sad to be said of any, He hath done no good among his People, Ezek. 18.18. The main Motive that all Men must Maintain a Mighty Trade in a Diligent Faithful Improvement of such precious Gifts, as God hath given to them, is to consider, 1. And how kind God is to us, in lending so many Pounds, or, Talents to us, and betrusting us with them, though we can give God no Pledge, nor lay down any Security for our Fidelity, &c. This is more than any Usurer useth to do, or most Friends amongst us, 2. What cause have Believers to bless God, who accepteth as well as appointeth, his only Son Christ our Savior, to become our Surety, Hebr. 7.22. As Judah was for Benjamin to his Father Jacob, Gen 43.9.

N. B. Note well; 7. Behold how Highly Honoured is every Sound Believer, even such as is blest with but one single Dram of Saving Grace; this is more than to be betrusted with Pounds, 'tis verily a most precious Talent, 'tis an old and true Saying, a Dram of True Grace is better worth, than a whole pound of Gifts, such as Knowledge, &c. Grace is Wisdom from above, Jam. 3.17. Which makes a Man Wise unto Salvation, 2 Tim. 3.15. Job Extolleth this Wisdom above the Starrs, saying, [ Man knoweth not the price thereof, Job 28.13. It cannot be gotten for Gold, nor shall Silver be weighed for the price thereof, ver. 15. It cannot be valued with the Gold of Ophir, &c. ver. 16, 17. The price of Wisdom is above Rubies, ver. 18.] and Wise Solomon spendeth a whole Chapter in Extolling the Excellency of this Wisdom, Prov. 8. from ver. 1. to ver. 36. Saying, 'tis better than Rubies, and all Desirable things are not comparable to it, &c. ver. 11. As the smallest Filings of pure Gold, is Gold; So the least Grain of True Grace, is Grace, our Lord saith, [the Kingdom of Heaven is like to a Grain of Mustard-Seed, Sown in the Field, which indeed is the least of all Seeds, but when it is grown, it is the greatest among Herbs, and becometh a tree, So that the Birds of the Air come and Lodge in the Branches thereof. ] Mat. 13.31, 32. Importing, that the least grain of Real Grace, (consisting of Incorruptible Seed, 1 Pet. 1.23. and of the Eternal Spirit, Hebr. 9.14.) will grow up to a tall Tree, the top whereof reacheth up to Heaven: As the Wheat Harvest is Potentially in the Seed of Wheat, when it is Sown in the Field, so the Joyful Harvest of Glory is Potentially in the Seed of Grace, when it is infused into the Heart: For Real Sanctification, is the Root and Original of our Eternal Glorification, 1 Pet. 1.9. Grace and Glory differ not in kind, but in degree.

The Third part of this Parable is the Lord's Returning, Mat. 25.19. Luke 19.15. Wherein consider four things, 1. The Time, 2. The Place. 3. The Manner, and 4. His Attendants: First of the first, Namely the time when he Returned, 'tis a very long time after he had Travelled, and Ascended up into Heaven, Acts 1.9, 10, 11. Before he doth Return to Judge the World in the General, seeing that the General day of Judgment is not yet come in this year of 1695. And when the precise point of that time shall be, is not Revealed, No Man knoweth that Day and Hour, no not the Angels, Mat. 24.36. No, nor the Son of Man, but the Father only, Mar. 13.32. to wit, in Ordine Sciendi, the Son of Man, (as Man) knew it not from himself, but from his Father: The last Day is known (Exclusively as to Men) unto the Lord only, Zech. 14.7. Ideo latet unus iste Dies, ut observentur Omnes, saith Ambrose; this one Day lies latent to all Human Understandings, that all Days may be diligently observed in watching and prayer, Mar. 13.33, 34, 35, 36, 37. That this Day will come, there is nothing more certain; but in what Hour, Month, Week, Day, or Night, (whether at Evening, Midnight, Cockcrow, or in the Morning) there is nothing more uncertain: Alas! How many wild Conjectures have been made at it, both by Antient and Modern Authors, all which time itself, (the truest Interpreter of Dark Prophecies) hath already Confuted and Confounded; those Authors are the safest Guessers, who take time enough for its coming, that they may not over-live their own groundless Guesses: God Conceals this time, 1. For his own Glory, Prov. 25.2. Rom. 11.33, 34, 36. and 2. For our good, that we may always watch, and not become secure with that wicked Servant, Mat. 24.48, &c. Much less boldly sinful with the Harlot, saying, [the Good Man is gone a long Journey, I know the time of his Return, ] Prov. 7.19, 20. Moreover every Mans Deaths-Day, is his particular Dooms-Day; for then the Soul passes out of the Body, and appears before God's Tribunal, Eccles. 12.7. And there receives its Final Doom and Sentence, either of Everlasting Weal, or Everlasting Woe: Now all Mankind must say with that Holy Patriarch Isaac, [I know not the Day of my Death,] Gen. 27.2. Therefore ought we to make ready every Day, and learn to die daily, 1 Cor. 15.31. And so live, as those that are evermore prepared to Dye, knowing perfectly, that the Day of the Lord so cometh like a Thief in the Night, 1 Thess. 5.2. For if we learn to die daily, 'tis the way to live Eternally.

The Second Circumstance, (after the time when) is the place whither our Lord Returneth, to which Aquinas saith, it is the Valley of Jehoshaphat, Joel 3.2. Over which is the Mount of Olives, the place of Christ's Ascension, Acts 1.9.12. Others say, he will return from Heaven to the Earth in General, grounding their Opinion upon the Expression of Job, [My Redeemer shall stand upon the Earth,] Job. 19.25. Which words may be understood, 1. Metaphorically saith Junius, [ Upon the Dust, Hebr.] that is, he shall stand last in the Field, when he hath Conquered Satan, Sin, and Death, and trod them down as Dust unter his Feet, he will make all his Foes his Footstool, Ps. 110.1, &c. or 2. if taken Literally, [ Gnal Hebr.] may be Read [over the Earth or Dust,] to wit, in the Air, for it is said, [We must meet the Lord in the Air,] 1 Thess. 4.17. That is, the Saints, for (as some suppose) there cannot be Room enough upon the Earth, to contain all the Sons and Daughters of Adam, that have lived in all Ages and Places of the four Quarters of the World, at so General a Sessions or Assizes; therefore All the Dead in Christ shall Rise first, then we which are alive, shall be caught up together in the Clouds, to meet the Lord in the Air, and so shall we be ever with the Lord, 1 Thess. 4.16, 17. But it may be supposed, that Sinners (who die in their Sins) shall be Judged upon the Earth, which was the place of their sinning against their Judge, and of their saying [We will not have this Man to Reign over us,] Luke 19. ver. 14, 27. This amounts also to a Demonstration, that when the Heavens and the Earth shall be all on a flaming Fire at our Lord's Return, 2 Thess. 1.7, 8. 2 Pet. 3.7, to 12. They shall not be Consumed into that Original nothing, out of which they were first Created, Gen. 1.1. But both of them and the Air also, (which is the Devils Territories, Eph. 2.2.) Shall only pass through the Fire, to purify them from the Pollutions of sin, and be as the Bush burning, but not Consumed, Exod. 3.2. Hence 'tis said, [ We look for New Heavens, and a New Earth, &c.] 2 Pet. 3.13. Otherwise, what place hath Christ to Judge the World in?

The Third thing is; the manner how our Lord Returns, Namely 1. Visibly, as he went up, Acts 1 9. every Eye shall then see him; &c. Revel. 1.7. With a Real Body, to which our Bodies shall be fashioned, Phil. 3.21. 2. Gloriously, not in the form of a Servant, as at his first coming, Phil. 2.7. But of an All-Conquering King, all shall behold him then coming in the Clouds of Heaven, with power and great Glory, Mat. 24.30. 3. Suddenly, as a flash of Lightning, Mat. 24.27. and Surprizing as a Thief, Revel. 16.15. That gives no warning, yea, and as Noah's Flood unexpectedly swept all away, Mat. 24.37, 38, 39, 40, 41, 42. Therefore, [Omnem Crede diem tibi diluxisse Supremum,] think every Day thy last Day: None know what any Big-belly'd Day may bring forth, &c. The Judge is at the Door, Jam. 5.9. 4. Terribly to the Wicked, if the Law was given in so Terrible a Manner, Exod. 19.16. How much more when the Judge comes to Require it, &c. then Mount Sinai only was all on Fire, but at this universal Assizes, the whole World melts like Scalding Lead about their Ears; yea, those Rocks which they cry to, to cover them, Rev. 6.16.17. shall then melt, 5. Comfortably to the Godly, 'tis their Marriage Day, Rev. 19.7, 8. Therefore they look for it, and hasten unto it, 2 Pet. 3.12. and lift up their Heads for joy, &c. Luke 21.28.

The Fourth Circumstance is; our Lord's Attendants at his Returning, Namely, All the Holy Angels shall come with him, and Attend upon him, Mat. 25.31. As if he would not leave so much as an Angel in Heaven behind him; Angels are his Apparitours, who know the Elect, (as Servants to know their Masters Corn from others, in Common Fields,)

1. By God's Image of Holiness stamped upon them, 2. By being so Conversant with them, to keep them in all their ways, Ps. 91.11, While they are on Earth, 3. And possibly by their cheerful Countenances upon this Day of their Redemption, &c. Oh! What a Brave, Bright, and Glorious Day, must this undoubtedly be not only when many Millions of mighty Angels shall shine forth all at once in their Splendour, like so many Glorious Suns in the Firmament; but also among and above them all, our most Glorious Sun of Righteousness, out-shining them all, Velut inter Stellas luna Minores, far more than as the Moon at her full, doth out-shine all the lesser Stars: And this shall then complete the Saints comfort, when they shall behold the very Nature of Man in this Lord-Judge, Advanced above the Brightest Angel upon the Throne of his Glory, which some understand, upon the Shoulders of Augels, because Angels are called Thrones, Col. 1.16. As if our Lord will then come carried in Triumph upon Angels Shoulders, as Conquerors are carried Triumphantly upon the Shoulders of Men, &c.

The Fourth part of this Parable, is the Servants Reckoning, Mat. 25.19, Luke 19.15. Which holds forth, that at our Lord's Returning at the Day of Judgment that day shall be a day of Reckoning with all Mankind, both with the Godly, and with the Wicked Servants, how they have Traded with their Pounds and Talents, while they lived in this Lower World, whether well or ill, &c.

N.B. Note well; 1. This time of Reckoning, hath various Denominations in the Holy Scriptures, as 1. 'It is called a Day, because it brings to light all hidden Deeds of Darkness, Luke 12.2, 3. 'It is called, 2. A Night, Mat. 25.6. and 1 Thess. 5.2. and 2 Pet. 3.10. Because that time will unexpectedly Surprise a secure World, as a Thief doth the House that he Robbeth: 3. 'It is called the Evening, Mat. 20.8. Because the Day for work being expired, the Workmen at Even are called by the Lord of the Vineyard, to come and Receive their Wages, 4. 'It is called the Morning, Zech. 3.5. This will be that great Morning, wherein God shall bring his Judgment to Light; and wherein the Upright shall have their Dominion over all their Emies, Ps. 49.14. And then shall our Lord be as the light of the Morning without a Cloud, &c. 2 Sam. 23.4. Hereupon are we bid to Watch, for we know not when our Lord will come, at Even, or at Midnight, or at the Cock-crowing or in the Morning, Mark 13.34, 35. Those differing Denominations, are indifferently taken for Time; a Thousand years be but as one Day with the Lord, 2 Pet. 3.8. And some suppose the Day of Judgment may last so long, seeing we are not told in Scripture, how long this last Day may last, this is a Secret unrevealed.

N. B. Note well; 2. Augustine Argueth, that this Day of Reckoning must be Managed Vocaliter, (and not Mentaliter, as Aquinas affirmeth) Et per locutionem, (as he Phraseth it) that is by way of an Audible Discourse, and that Father doth prove it to be probable, by urging that Famous Instance, which Christ himself uttered as a Specimen of the Management of the Day of Judgment, both for Matter, Manner, &c. Mat. 25.31. to the end of ver. 46. Where the Lord Judge Denounceth the Final Doom, both upon the Sheep at his Right Hand, and upon the Goats at his Left' and all by way of Dialogue, &c. [ye saw me naked, &c.] Now 'tis farther Alledged, that seeing the Father Judgeth no Man, but hath committed all Judgment to the Son, John 5.22. And that the Son will Judge the World, as he is Man in Human Nature, and that none of all the Posterity of Adam, shall be excused for their Absence from this General Assizes, none shall be allowed to appear by a proxy, but every Individual Man, Woman, and Child, (Poor or Rich, Jew or Gentile ) shall be compelled to appear personally before this Judge's Tribunal, 2 Cor. 5.10. And there have a fair and full Trial, either for Weal or Woe: Now upon this Supposition, the Day of Judgment may take up a much longer time than most do imagine; for it Requires as much time to speak a Mans Life, as to read it, &c. we may well believe, that this General Just Judge, will not suddenly shuffle up any Matters for Eternity in that Day: Upon these Considerations, that Holy Man of God, Mr. Shepherd (in his Sincere Convert, page 37.) saith, that this Day of Christ's Kingly Office in Judging the whole World, shall haply last longer than his private and less Glorious Administration, in Governing the World shall do, &c. this, (saith he) may be made evident, both by Scripture, and by Reason, &c.

N. B. Note well; 3. This is the time, (however long or short) wherein all Mankind, (both the good and the evil Servants) must, Reddere Rationem, give an exact Account of their Stewardship, whether they have wasted their Lord's Goods, (either Pounds or Talents) or have improved them in Tradeing, Luke 16.1, 2. and 19, 15. &c. Mat. 25.19, &c. All Persons must appear before the Judgment Seat of Christ, to Reckon with the Judge about all things they have done in the Body, 2 Cor. 5.10. whether they have received the Graces or Gifts, of God in vain, 1 Cor. 15.10. Oh! Blessed is that Faithful and Wise Steward, who giveth a good account to his Lord at his coming, Luke 12.42.44. Now the particular account Men must then give, is Threefold. First, of their Thoughts, which are known to God, Hebr. 4.12, 13. in that day God will Judge the Secrets of Men by Jesus Christ, &c. Rom. 2.16. Then the Book of Conscience shall be opened, which is Index, Vindex, & Judex, 'It is God's Spye, and Mans Overseer, faithfully Recording every Vain, as well as Villainous thoughts, Rom. 2.14, 15. John 8.9. 1 Cor. 10.29. Hebr. 10.2. Tho' sinful Thoughts be free as to Men, yet are they not free to Conscience, (which is better Sore, than Seared) much less can they be free to an All knowing God, John 21.17. Acts 1.24. Secondly, They must Reckon with this Lord Judge for their words, Mat. 12.34, 35, 36, 37. If idle and wast words must be accounted for in the Day of Judgment, how much more for evil and wicked words: Cassiodore saith, that among ten Thousand Talents of Men's common Communications, there is scarce an Hundred pence, no, [non decem quidem obolos,] not so much as ten half penny's of Spiritual and Savoury Discourse: Alas! How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth, hereupon Wise Xenophon and Plato, did propose this profitable practice, that Men's Speeches and Discourse, might be written down in a Table Book, both at Meals of Meat, and at all Meetings, &c. that they might be brought to shame, when they Reviewed their many Extravagant Expressions: Thus the Psalmists Heart was greatly grieved, when he Reflected upon what he had spoke amiss, but a little before, Ps. 73.13, 21, 22. Therefore did he pray, [Set a Watch O Lord, before my Mouth, keep the Door of my Lips,] Ps. 141.3. well knowing what an