A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 27 (1 of 3)

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 27 (1 of 3)

p. 108CHAP. XXVII. Of the Feaſt of Dedication, &c.

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

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

The 2d Remark is concerning the Concomitants of this Dedication Feaſt mentioned in the next verſe, John 10.22, 23. [Chriſt walked in Solomon's Porch] not for Recreationſake, but for taking an opportunity of doing good to the multitude met there, and for meeting with the Maſters of the Sanhedrim that ſat in one ſide thereof. Here preſently the old crew of catchpoles compaſs him about with their cavils, of being ſo dark a Doctor in his Parables, &c. that they could not but ſtill doubt whether he were the Chriſt, v 24. whereas the darkneſs lay only and all upon their own Underſtandings, the p. 109Windows whereof they had wilfully ſhut up, 2 Pet. 3.5. Iſa. 6.9, 10. John 8.43. Mat. 13.14, 15. John 12.40. Acts 7.51. & Rom. 11.8. as Chriſt intimates in his anſwer to thoſe Cavillers, v. 25. [What need plainer words, when you ſee the plaineſt works that demonſtrate me the Meſſiah, were it not for your voluntary blindneſs,] v. 26. thoſe Catch-poles expected another anſwer more to their malicious advantage, to wit, had he confeſs'd himſelf to be Chriſt, then would they accuſe him of Treaſon to the Roman Powers that then Ruled over them; or had he denied it, then might they repreſent him to the People as a Cheat and Impoſtor, &c. the former they principally aimed at, as appeared after, John 19.12. knowing from Iſa. 60.12. & Dan. 7.14. that he who was Chriſt, muſt be a King, and ſuch a King as would deſtroy all other Kings and Kingdoms. yet gave he them ſuch an anſwer in the Wiſdom of God, as thoſe Pick-thanks could pick nothing out of it, ſave this, that they were the Reprobate Goats of Satan, not the choſen lambs of the Saviour, for which they attempted to ſtone him, ver. 31. Had not Chriſt held their hands, though they pretended to be Holy Perſecutors, not pelting him for his Pious Works, but for his Blaſphemous words, ver. 32, 33. and when Chriſt vindicates himſelf from their charge of Blaſphemy, v. 34, 35, 36, 37, 38. then, finding themſelves not able to anſwer his Arguments, they turn once more to a courſe of Violence, wherein (ſi non argumento Ariſtotelico, tamen Baculino, &c.) they doubted not but to be too hard for him at club-law, v. 39. and though they now lay down their thoughts of Stoning him as a Blaſphemer, becauſe he had ſo cleared himſelf thereof, as they could no longer pretend it, yet ſtill they would take him, and carry him to the Sanhedrim, who would lay other crimes to his charge, &c. but he paſſed through them like a ſecond Samſon, (Judg. 16.2, 3.) his own Almighty arm ſaved him, as before in Luke 4.30. He eſcaped quietly, freely, and as unſeen, giving them again this demonſtration that he wanted not Power to deliver himſelf, which might have convinced his Adverſaries had they not been Mad with Malice, and becauſe their madneſs was incurable, [He went again beyond Jordan,] v. 40, &c. to Bethabara [where John firſt Baptized] John 1.28, 39. not ſo much for his own comfort (for there he firſt heard from Heaven, This is my beloved Son, &c. Mat. 3.16, 17.) as for the Peoples Converſion and Confirmation, who there call'd to mind what John had (ſome years before) Preached of Jeſus, and then they believed, John 10.41, 42. N. B. Note well; Which teacheth, that though the Word of God ſeems for the preſent to be Preached in vain, yet in due time (tho long after) it may fructifie, &c. when it is made Prolifical and Generative, by the Spirit of God, &c. a long time after, &c.

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

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

This Parable of the Man fallen among Thieves, is Related in its Circumſtances, Luke 10. from ver. 25. to ver. 38. Wherein Mark 1. foreign a Lawyer comes to Tempt Chriſt, ver. 25. to try whether Chriſt delivered any Doctrine contrary to the Law of Moſes, to prove him an Apoſtate, he askt [what he muſt do to be ſaved?] As the p. 110Jaylor did, Acts 16.30. but not with ſo good a mind: This is a queſtion that ought to trouble all perſons in the World; this Captious Queſtioniſt however was no Sadducee; for he here enquires after Eternal Life, which the Sadducees denyed, &c. That young Man came running to Chriſt, Mar. 10, 17. to move this Queſtion; Oh how rarely do Men run upon this weighty Errand, 'tis ſaid our Lord loved him for ſo doing, Mar. 10.21. alas how few go ſo far as he did, yet went he not far enough, he had a good mind to Heaven, he cheapens it, but would not go up to the price of it, he would have been ſaved by his own good Meanings and Doings, as Mat. 19.20, &c. whereas when we have done all we can, we are but unprofitable Servants, Luke 17. ver. 10. Mark 2. Chriſt ſhapes his Anſwer, ad Idem, to the queſtion, not directly, but by referring the queſtioniſts Conſcience to the Law of God, which only ſhewed him his Sin, Rom. 3 10. and 7.7. Gal. 3.10, 21, 22, &c. whereby he might be whipt home to Chriſt, Gal. 3.24. or at leaſt left inexcuſable, Rom. 1.20. Chriſt ſhews him that Salvavation is not impoſſible, becauſe the Law cannot give it; but becauſe Man (by the weakneſs of fleſh, Rom. 8 3.) cannot fulfill the Law. ver. 28. Here now when this Lawyer was found willing to juſtifie himſelf as a right Lawfulfiller, (which did diſcover his Hypocriſie) ver. 29. Chriſt propounds this parable to this purpoſe, of teaching thoſe great Truths in the general: 1. That the firſt Adam, (and in him all Mankind) fell among Thieves, &c. by his Travelling the wrong way from the Tree of Life, to the forbidden Fruit-Tree; this was as going from Jeruſalem to Jericho, from the Holy City to a Curſed Town, &c. 2. In order to Help and Heal this wounded Man, Chriſt propoundeth a Legal Prieſt, (which Repreſented the Moral Law) to him: This Law ſhews Man what he ought to do, and with the ſame ſight ſhews him likewiſe, that he cannot keep the Law to fulfill it, &c. 3. This makes Man look out to the Legal Levite, ſignifying the Ceremonial Law, for ſome Sacrifice or Ceremony, to make ſatisfaction for his falling ſhort ſo far of fulfilling the Moral Law; but when Man comes to ſee that the burning of a dead Beaſt, is but a ſorry ſatisfaction for the Sins of a living Man; and the External waſhing of the Body, can but ſignifie very little to the Internal purifying of a ſoyled Soul: Hereby Man (ſtill finding no Relief or Cure from either the Moral or Ceremonial Law) is turn'd over to that Law which is called Judicial, and which paſſeth Judgment upon Man, ſaying, [the Soul that Sinneth ſhall Dye,] Ezek. 18.4.20, 30 And [Curſed is every one that continues not in all things, &c.] Gal. 3.10. &c. but 4. when all theſe three Laws (Moral, Ceremonial, and moſt of all the Judicial) like Jobs three Friends, do prove Phyſicians of no value, Job 13.4. and miſerable Comforters are they All; Job 16.2. then is Man conſtrained to look forth for a better Helper and Healer, even to that [Jehovah, Rophekah, Hebr.] that all healing Jehovah, Exod. 15.26. Pſ. 103.3. even for that ſweet Jeſus, who healed all ſick Perſons that came to him, taking upon himſelf our Infirmities, and bearing our Sickneſſes, Mat. 8.16, 17, &c. and who is called here the Compaſſionate Samaritan, doing all the Offices of a Friendly, as well as of a skilful Phyſitian for this wounded Man, from ver. 33. to 36. Chriſts Name was Jeſus a Saviour, for ſaving us from our Sins, Mat. 1.21. and there is no other Name by which we can be ſaved: Act. 4.12. It was not Moſes or the Law, but it was Jeſus or Joſhua that brought Iſrael into the Land of Promiſe, &c.

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

The 1ſt Remark is; This Mans wandering the wrong way, departing from the Holy City Jeruſalem, which Hebrew Name [Jereu Shalom] ſignifies, they ſhall ſee Peace, and Shimet found it a place of Peace, while he continued in it; 1 Kin. 2.36, 41, 42, 46, &c. and ſo did this certain Man in the Parable, the Thieves did not dare to Aſſault him, while he ſtaid in this Mountain of Rocks, amongſt which it was built, Joſh. 18.28. and 2 Sam. 5. ver. 6, 7, 8, 9. it was a ſtrong City of Refuge, yea, glorious things are ſpoken of it, Pſ. 87.3. It's Walls were called Salvation, and its Gates Praiſe, Iſa. 60.18. God loved to look upon it, Iſa. 49.16. and he delighted to dwell in it, Pſ. 132.13, 14, &c. The Old Jeruſalem was the more Famous, for being a Type of the New Jeruſalem, which hath a moſt Glorious and Graphical Deſcription of all its parts, Rev. 21. per totum: Oh how fooliſh was this certain Man, to turn his back upon ſuch a Bleſſed place, the Terminus a quo, from whence he went, but more eſpecially conſidering the Terminus ad quem, the Curſed place that he turned his face toward, which was Jericho, ſignifying the Moon, Hebr. that is placed under the feet of the Church of Chriſt, Rev. 12.1. and it was Curſed by Joſhua, Joſhua 6.17. as a kind of firſt Fruits of that curſed Country, p. 111Dedicated to Divine Juſtice, Levit. 27.28. Though Hiel preſumed to Redeem this place ſo devoted to Gods Curſe, and to Rebuild it, 1 Kin. 16.34. yet did he pay moſt dearly for ſo doing, inaſmuch as be loſt his living Houſe, namely his Children, while he buſied himſelf in Raiſing up lifeleſs Houſes upon a Curſed Spot of Ground, N.B. Note well, tis ſaid of Chriſt, that he ſets his face as one going to Jeruſalem, Luk. 9.53. Sure I am it ſhould ſo be ſaid alſo of every True Chriſtian, whoſe Heart as well as Face, muſt be toward Sion, for the way to Sion is writ in their Hearts, Pſ. 84.5. but wo to ſuch as wander the wrong way from Sion to Babylon, from places of Gods Worſhip, to a Land of Darkneſs: 1. Remember Dinah, who was Defloured by her gadding abroad from her good Fathers Tent, Gen. 24 2, 23. 2. Remember Naomai, who left the Land of Promiſe, and went to Sojourn in the Land af Moab, yet was ſhe ſo wiſe, as to Return again in due time; and upon her Return, gives this Account of her ſelf, what ſhe had got by her wandring the wrong way, ſhe ſaith, [call me no more Naomi (which ſignifies Delightful) but call me Marah (which ſignifies bitter) for my God the Almighty, hath dealt bitterly with me, I went out full, but am returned empty, &c. Ruth 1.20, 21. 3. Remember Shines, who judged the Kings command good in confining his Abode in Jeruſalem (a place too good for ſo bad a Man) and he kept the Kings Command for three full years, yet after this, he breaks the bridle, runs over to the Uncircumciſed, whereby he loſt his Life by the hand of Juſtice, and his own Heart was privy how juſtly he ſuffered, 1 Kin. 2.38, 39. to the end: 4. Remember Samſon, what a Turmoiled and Toilſom Life he led by his Leaving Canaan, and his Converſing ſo much among the Curſed Philiſtines. (Lastly,) Remember the Prodigal, who by leaving his Fathers Houſe, made himſelf more miſerable than the very Hoggs that he kept; therefore little Children abide in Chriſt, and continue ye in the love of Chriſt, 1 John 2.28. and John 15.9.

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

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

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

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

N.B. Note well. 4. The Habitual and Unconverted ſinner, drives the trade of ſin, and the chiefeſt place of his Trading is Jericho, Satan leads him Captive at his Will, 2 Tim. 2.26. and ſuch muſt needs goe (yea run) the wrong way whom the Devil p. 112drives: Such as are not only ſold under ſin (as we all are by Adam) Rom. 7.14. but they ſell themſelves to ſin with Ahab, 1 Kin. 21.20. who being paſt feeling, give themſelves over to work all kind of wickedneſs with greedineſs, Eph. 4.19. Micah. 7.3. the Carnal mind is Enmity againſt God; for it is not ſubject to the Law of God, nor indeed can be, Rom. 8.7. to dwell in Jeruſalem where God is Worſhipped, is a burden to ſuch a mind, as ſaith, [what is the Almighty, that we ſhould ſerve him, and what profit ſhould me have if we pray unto him?] Job 21.15. yea, it would be burdenſom to an unregenerate perſon, to dwell in that Jeruſalem which is above, where there is nothing but praiſing the moſt Holy God, by the glorified Saints, and by the Glorious Angels, ſuch would wiſh themſelves out again, &c. diſliking both their Work, and their Company, &c.

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

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

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

N.B. Note well. 1. The firſt ſinner Adam, was ſtopped in his Progreſs of his State of Innocency, that grand Thief Satan diſguiſed himſelf to Adam, as he did after to Saul, when he wrapped himſelf up in Samuels Mantle, 1 Sam. 28.14. &c. and thus the Tempting Thief Diſguiſed himſelf to the Second Adam, our Bleſſed Redeemer, unto whom Satan came firſt in the Form of a loving Friend, that would help him to Bread, when he was very Hungry, Mat. 4. ver. 3. and when he was foyled in this his firſt Aſſault, then he Transforms himſelf into the Form of a Grave Divine, taking upon him to direct Our Dear Lord, by quoting of Scripture for his Director, how he might give an undeniable Specimen of his Deity, that he was the Son of God in Truth, if he caſt himſelf down from the Temple Pinacle, and be Saved from Harm by the help of an Angel; then all the World, and the Devil himſelf would believe on him: This was Satans-Subtil Sophiſtry to Seduce the firſt Adam in his [foreign] caſt thy ſelf down out of the Garden of Eden, thy pompous Paradiſe, the place of Happineſs; p. 113ſo the ſame Sophiſtical Logick he uſeth againſt the Second Adam, that he might caſt himſelf down from the Top of the Temple, which was called the place of Holineſs, Mat. 4.6. and when the Tempter was taken Tardy and Defeated in his ſecond Temptation alſo, he then puts upon himſelf Royal Robes (being reſtleſs and yet unwilling to give over the conflict) and comes to Chriſt like a Mighty Monarch; not to Petition only, but to Promiſe alſo, yea ſuch things he promiſed as were ſeemingly ſplendid, and exceedingly deſirable to Fleſh and Senſe, even the glittering Glories of all the World, Mat. 4.8, 9. We are told that this World (which Satan offered to our Saviour) is made up of the Luſt of the Fleſh, the Lust of the Eyes, and the Pride of Life, 1 John 2.16. As the Firſt Adam was tempted with all theſe three Tempting Tools, &c. As 1ſt, With Lust of the Fleſh, a Carnal Appetite to Forbidden Fruit. And 2d, With Lust of the Eyes. The Forbidden Fruit was a moſt lovely Object to look upon, hereby the ſubtle Servant made Adam's Eyes as a Burning Glaſs, to ſet his Heart on Fire after it. Yea, and 3d, With the Pride of Life, in Satan's ſuggeſting to him, that his eating it would make him Wiſe as God himſelf, Gen. 3.5, 6. So the ſecond Adam was Tempted with the ſame three tools. As 1ſt, With an Appetite after Bread of the Devil's procuring. 2d, With beholding a Guard of Angels on each hand of him, to ſecure him in his Fall. And 3d, With Pride in offering to make him the great Monarch of the whole World, whereas what Satan ſhewed our Saviour was but a mere ſhew and ſhadow, a mere Map and Reſemblance of the World, the Pomp whereof is expreſs'd [foreign] a mere Fancy, Acts 25.23. tho' this cunning Thief could conquer and ſtop the firſt Adam, yet could not do either to the ſecond Adam, but he was conquer'd by him, who with an Apage commands him out of his preſence, ver. 10.

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

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

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

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

Then Thirdly, Make a moſt ſtrict ſearch for this Thief, let not thy Heart be as an Hoſteſs to entertain it, nor thy Senſes be as Doors to let it enter, nor thy Affections as Handmaids to attend it. Soul, thou not art won over to Jericho, until thy Heart and Affections be won thither, but if thy Face be to Jeruſalem, Luke 9.53. then God's Angels and a Pillar of Glory ſhall both Protect and Direct thee. Be ſure to ſecure this Thief, &c. If thou cry out, thou ſhalt not Dye, Deut. 22.27. as the betrothed Damoſel. p. 114Therefore when thou ſeeſt the Thief a coming to thee, be ſure thou conſent not to his coming as he did, Pſalm 50.18. but ſhut thy Door againſt him, and hold him faſt as Eliſha did againſt the murdering Meſſenger, 2 Kin. 6.32. If thou open thy door to him, thou art then a Partner with the Thief, and ſo an hater of thy own Soul, Prov. 29.24. when the Door is left careleſly open, then the Thief cometh in, Hoſ. 7.1. and He cometh not, but for to Steal, Kill and Deſtroy, John 10.10. that is the Thiefs Errand, and tho' he be blame-worthy for doing ſo badly, yet whom muſt we blame for leaving open the Door? We are commanded to ſhut our Chamber Door, and hide our Selves till the Indignation be paſt, Iſa. 26.20. but when this good Shepherd, this compaſſionate Samaritan comes and knocks, Rev. 3.20. with the Hammer of his Word, and with the hand of his Spirit, we muſt open to him immediately, Luke 12.36. Now come we to the Remedy againſt this manifold Malady aforenamed.

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

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

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

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

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

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

Anſwer 1ſt, 'Tis a Righteouſneſs of Natures beſt Edition in the fallen eſtate, there be degrees of Nature as well as of Grace, ſome Natures are better than others, even p. 115a Child is known by his Doings, whether his Work be pure, and whether it be Right, Prov. 20.11. As a good Diſpoſition in ſome, is ſeen to Order and Refine depraved Nature, eſpecially if attended with a ſtrict Education, and Exemplary good Actions, &c. ſo the contrary to all theſe (we ſee) do ſtrangely diſorder and corrupt it: There is a Refining of Nature by Moral Vertue, where there is nothing found of Spiritual Grace: We read of an Houſe that was Swept of Moral Vices, and Garniſhed with Moral Vertues, yet is it ſtill Empty of Chriſt, whereupon the Unclean Spirit, returns after ſeeming Diſpoſſeſſion, and Repoſſeſſeth it again, &c. Math. 12.43, 44, 45. ſo may it be with a Moralized or a Civilized Heart, the laſt ſtate of ſuch a Man, may be made worſe than his firſt.

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

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

Anſwer. The Foundation from whence it flows, is from the remaining Sheards of Gods Image in Man, which is only defaced, but is not quite deſtroyed by Adams Fall, as the Tables of the Teſtimony which Moſes held in his hand, and which were the Work of God, and the Writing was the Writing of God, Exod. 32.15, 16. yet Moſes, when he ſaw the Golden Calf; his anger waxed hot, and he threw the Tables out of his Hands, and brake them beneath the Mount, ver. 19. Notwithſtanding the broken pieces thereof ſtill remained: Even ſo it may be ſaid (yet in a quite differing Manner) when Adam ſaw the forbidden Fruit pleaſant to the Eyes, and deſirable to make him Wiſe, Gen. 3.6. Then he did caſt down (as it may be ſaid) that Image of God (ſtamped upon him at his Creation) and broke it in pieces beneath the Mount of his primitive Innocency. After which fall, he begat a Son in his own Image, and not in the Image of God, Gen. 5.3. yet ſome Sheards of the firſt broken Image, ſtill remain in all his Off ſpring, which is called Syntereſis, (ſignifying a Remnant Reſerved) or a Natural Conſcience, call'd by the Apoſtle [the Light and Law of Nature written in Mens Hearts, which ſerves to leave them foreign without excuſe, Rom. 1.20. and 2.14, 15. and which is all one and the ſame with the Moral Law (that was added becauſe of Tranſgreſſion, Gal. 3.19.) for by the light whereof, the Sin of Murther was known to Cain, Gen. 4. and hereby other ſins as Adultery, Gen. 20. Fornication, Gen. 34. and 38. and Theft, Gen. 44.8. were known to be Hainous ſins, long before the Law of God (written in Tables of Stone) were given by Moſes unto Iſrael in the Wilderneſs: So that this Law of Nature, was light enough to inform Man what was Good, and what was Evil; and what Man had laſt by Adams Fall, as the Prodigal, when he came to himſelf, Luke 15.17. became ſenſible how ſadly he had loſt that ſatisfying fulneſs he formerly enjoyed in his Fathers Houſe: There is indeed both a Theorick and a Practick Knowledge of God and good Manners. This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World; John 1.9. yet is it too weak an Hedge to keep within compaſs Mans unruly Corruption of the fallen Nature; therefore Man ſtands in need of a wall, as well as of an Hedge, Hoſ. 2.6. to Reſtrain him from Evil; nor indeed is Reſtraining grace ſufficient, (which that pagan King Abimelech was bleſt with, Gen. 20.6.) but there muſt be Renewing Grace alſo, Eph. 4.23. there muſt be (according to the tenure of the New Covenant) a Supernatural Work of Light, Life and Love [I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they ſhall be my People,] ſaith the Lord, Jer. 31.32, 33. This plainly imports the Inſufficiency of the unrenewed Eſtate, wherein the beſt Bank that can be made againſt ſin, is ſo low and weak, that it is eaſily overflowed, or broken down by the ſtrong Torrent of Corrupt Natural Affections: As the Light of Nature (which is called the Candle of the Lord, Prov. 20.27.) burns but darkly and dimly in the fallen Eſtate, ſo that it cannot Diſcover the guilt of Adams ſin, committed almoſt 6000. years agoe, nor that Original Pollution deſcended upon all Mankind thereby, nor can it diſcern that great Damning ſin of unbelief, John 3.18, 36. which binds the guilt of p. 116all other ſins upon a ſinners Conſcience, &c. ſo the Law of Nature is ſo weak, and of ſuch little force, that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty; ſo the Soul, under its Conduct and Influence only, is like a running Bowl, that is caſt by a weak hand, it falls ſhort of the Jack, ſuch falls ſhort both of Gods Glory, and of their own Duty, Rom. 3.23. and cannot be prompted by any gracious end, ſeeing their works are not wrought in God, John 3.21. neither from any good principle, nor for any good end, &c.

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

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

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

To this purpoſe doth the Great Apoſtle Argue, that by the Deeds of the Law, there ſhall no fleſh be juſtified in the ſight of God, Rom. 3.20. and the Righteouſneſs of God without the Law, is maniſeſted, ver. 21. and we are Justified by Faith, without the Deeds of the Law, ver. 28. and we are dead to the Law, Rom. 7.4. and delivered from the Law, ver. 6. and he blames the Jews, for ſeeking a Righteouſneſs by the Works of the Law, Rom. 9.32. and 10.4, 5. and he tells the Galatians, that a Man cannot be juſtified by the Works of the Law, but by the Faith of Jeſus Chriſt, &c. Gal. 2.16. and if Righteouſneſs come by the Law, then Chriſt is dead in vain, ver. 21. and all Preaching, and all Believing is vain, 1 Cor. 15.2, 14. There is no way to be Saved, but by Chriſt, for he is both the way to Heaven, Joh. 14.6. and the Door into Heaven, Joh. 10.9. beſide him there is no Saviour, Iſa. 43.11, and Joſhua hanged up that King, who dared to be p. 117called Adonizedek, which ſignifies the Lord of Righteouſneſs, Joſh. 10.3, 26. he was firſt trampled upon, and trode under foot, ver. 24. and after this he was hanged up by the head, for preſuming to take that high Title to himſelf, which belongeth to Chriſt alone, whoſe Name is [the Lord our Righteouſneſs,] Jerem. 23.6. there is no Man can be called the Lord of Righteouſneſs, but our Redeemer only. Hereupon, (as Hiſtory tells us) Auguſtus Caeſar gave up the Title of [Dominus orbis Terrarum,] the Lord of the World, when our Lord Chriſt was born: That Woman the Church, Revel. 12.1. is ſaid to be clothed with the Sun only, even that Sun of Righteouſneſs, as Chriſt is called, Mal. 4.2. and not with any Righteouſneſs of the Law: the fall of Adam like the Golden Calf Idolatry, Exod. 32.25. left all Mankind naked; and thus the Thieves in this Parable, left this half dead Man naked, when the Compaſſionate Samaritan found him here; and the Compaſſionate Father cryed in another Parable [bring forth the beſt Robe,] Luke 15.22. to cover the Ragged back of his Repenting and Returning Prodigal Son: A full Chriſt, and a naked Creature agree beſt together, therefore are we commanded to put off the Old Man, Eph. 4.22. Thoſe filthy Rags alſo of our own Righteouſneſs (as well as of our own Ʋnrighteouſneſs,) Iſa. 64 6. and to put on the New Man, Eph. 4.24. even the Lord Jeſus Chriſt we are bid to put on as a Garment, Rom. 13.14. thus the Angel of the Covenant took away the filthy Garments of the High Prieſts Captivity, and gave him change of Raiment upon his return from Babylon, Zech. 3.3, 4. we ſhould come to our Joſhua or Jeſus, as the Gibeonites did to the Old Joſhua, in old ragged Raiment, Joſh. 9.5. that he may cloath us with his Robe of Righteouſneſs: If any Man think to War againſt the Juſtice of God, with ten Thouſand ſuppoſed good Works, Gods Juſtice will War againſt that Man with twenty Thouſand really bad Works, and overcome him: Whoever dare come riding to Chriſt upon the Dromedary of good Works, Chriſt will ſay to ſuch [I know ye not, depart from me, ye Workers of Iniquity] Math. 7.23. and ſo be ſent empty away: 'Tis beſt coming to Chriſt as Abigail to David, ſaying, [Let thy Hand-maid be a Servant to waſh the Feet of thy Servants,] this is more meet, than to be made thy Queen, 1 Sam. 25.41. or as Mephiboſheth ſaid to him [Will my Lord look upon ſuch a dead Dog as I am?] 2 Sam. 9.8.

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

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

p. 118And it may be added Fifthly, That our Lord hath commanded every Man to pray [Forgive us our Sins,] Luke 11.4. which are call'd our Debts unto Divine Juſtice, Mat. 6.9, 12. now ſeeing All men have ſinned, both Jew and Gentile, Rom. 3.9, 23 There is no man that ſinneth not, 1 Kin. 8.46. no not the moſt Moral man in the World, If any ſay ſo, they deceive themſelves, and the truth is not in them, &c. 1. John 1.8, 9, 10. Who can ſay? I have made my heart clean, I am pure from my ſin, Prov. 20.9. ſome indeed (as the Phariſee, Luke 18.11. and the Young Man, Mat. 19.20.) may ſay ſo proudly, but there is none that can-ſay ſo truly, ſave the ſinleſs Son of God, John 8.46. which of you convinceth me of ſin, Pilate his Judge ſaith [I find in him no fault at all,] John 18.38. he was like Man in all things? ſin only excepted, Hebr. 4.15. 1 Pet. 2.22. Where is boaſting then? Rom. 3.27. ſeeing all Men are ſinners, and have need of a Saviour to purchaſe a Pardon for their ſins: No Moral Righteouſneſs can ſave fallen Mankind, &c. N. B. Note well, This is an Obſervation worthy of all Acceptation, that all the Holy Prophets of the Lord, yea, and the Holy Lord himſelf were ſlain by the Jews (who made their boaſt of the Law, Rom. 2.23.) chiefly, becauſe they all unanimouſly taught, that Mans Salvation muſt be looked for by the free grace of God in Chriſt, and not by the Law of Works, &c.

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

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

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

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

Anſwer, By theſe few following Characters, as 1 he is one that is more zealous for the Ceremony, than for the Subſtance of Gods Law, whereas Ceremonial Duties ſhould always give place to thoſe that are Subſtantially Moral, as before in this Caſe; alas this Levite was too Circumſtantial in main Subſtantials, and he was too Subſtantial in mere circumſtantials: 2. He is one that can reſt in any Form of Prayer, not finding it too narrow for his own narrow Heart, though various Diſpenſations of God be upon him, which calls him to vary his Petitions to God in Prayer; alas this Pinioning the Wings of the Dove, the Spirit of God, Mat. 3.16. can never prove a Salve broad enough for every Sore: 3. He is one that thinks it not enough to live in Duty, (as all ought to do) but he muſt live of and upon Duty, never looking to find a living Chriſt in dead Duties without him; alas, this is to live in Golgotha, that place of Skulls, Matth. 27.33. and to have a Dwelling among the Tombs with the Demoniack, Mar. 5.3.4. He is one that ſits down, and riſes up conſtantly with a cold frame of Heart in Religious Duties, his Heart never burns within him, (nay, it is not ſo much as watm at any time) becauſe Chriſt talks not with him in the way of his Duty, as Luke 24.32. he is a ſtranger to that Spirit of Burning, Iſa. 4.4. Alas he is like Noah's unclean Creatures, that went into the Ark unclean, and came cut again unclean: The word of God hath no Sanctifying Work upon his Heart; according to Chriſts Prayer, John 17.17.5. He is one that Serves God for Self-Ends only, he rather ſerves himſelf of God, as Zech. 7.5, 6. and follows our Lord more for his Loaves, than for any love to himſelf, John 6.26. he cannot ſay with Nazianzen, [Jeſus Diligitur propter Jeſum,] I love Jeſus, p. 119for Jeſus ſake, &c. 6. He is one that Serves God ſlightly, rendring to him [labia vitulorum, non vitulos labiorum,] the Lips of their calves only, and not the Calves of their Lips, Hoſ. 14.2. he Sacrifices fleſh only, Hoſ. 8.13. he ſerves not God with his Spirit, Rom. 1.9. he gives only the dry Hony-Comb, not as the Spouſe did, filled with the Hony, Cant. 5.1. he conſiders not how ſuch are Curſed, that doth the Work of the Lord, negligently or deceitfully, Jerem. 48.10. Thus he doth but cut off a Dogs Neck, &c. Iſa. 66.3.7. He is one that will ſtint and limit himſelf both in his Knowledge, and in his Practice, he dare not be too preciſe, but ſaith with Jeroboam, [it is too much to go up to Jeruſalem,] 1 Kin. 12.28. he may not be Righteous (or Religious) over-much, Eccleſ. 7.16. So while he is now ſo Luke-warm in Religion, he ſoon becomes ſtone-cold in Irreligion; ſo as the Candle, he goes out in a ſtink, 2 Pet. 2.20.

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

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

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

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

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

p. 120Enquiry the Firſt, Who is this good Samaritan?

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

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

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

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

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

The Fourth Office of Love was, [his dreſſing of the Wounds, &c.] here our Bleſſed Saviour is Repreſented as acting the part of a very kind and Skillfull Chirurgion, in manual Operations, &c. The News-Papers ſometimes cry up ſome Famous Operator, either for Curing Dark Eyes, Deaf Ears, or this or that dangerous Diſtemper; but here is a more excellent Operator, one that exceeds all others in his Catholicon, and Curing all Diſeaſes both of the Soul, as well as of the Body; He heals all Diſeaſes, ſaith David, Pſ. 103.3. who cries alſo [Lord heal my Soul, for I have ſinned againſt thee,] Pſ 41.4. 'Tis our Saviours Work to Heal broken Hearts, and to bind up Wounds, &c. Pſ. 147.3. Iſa. 60.1. Luke 4.18. Matth. 9.12. and as he doth here, in Dreſſing this half dead Mans Wounds, by pouring in Wine to ſearch them, and Oyl to ſupple them, (well knowing, that fallen Man hath need both of the ſharp Reproof of the Law, as well as of the ſweet comfort of the Goſpel) nor is this all he doth, but he alſo makes a Plaiſter of his own Blood, and applies it warm upon the Wounds, which immediately healeth them: Some tell us, ſtrange Cures have been wonderfully wrought by the Weapon Salve, &c. we can hardly believe the power of this Sword-Salve, that a bare anointing of the p. 121Weapon Wounding, ſhould at a diſtance, heal the Wounds of the Wounded; but we are aſſured by Faith in Gods Word, that [Sanguis medici factus eſt Medicina phrenitici,] the Blood of the Phyſitian, becometh the Sick-Mans Salve, as one of the Fathers Phraſe it: we ought to believe this Myſtery, that the Wounding of Chriſt, becomes the Healing of Wounded Man; for the Scripture of Truth tells us, that by his Stripes we are healed, Iſa. 53.5. 1 Pet. 2.24.

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

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

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

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

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

The Tenth and laſt Office of Love is; his care for Recovered Men, from his Reſurrection to his Return, giving them Paſtours after their own Hear to feed them, Jer 3.15. and whom he chargeth, (as he doth the Hoſt here, ver. 35.) to fulfill their Miniſtry, Col. 4.17. and if they love him, to feed his Lambs, John 21.15, 16, 17. and he promiſeth not only his Preſence with them to the end of the Word, Matth. 28.20. but alſo a moſt Rich Reward p. 122in a better World upon his Return, as here ver. 35. and Matth. 25.14, 19, 21, &c. to conclude, Thus is the Queſtion, [what ſhall I do to be Saved, ver. 25.] fully anſwered, unleſs our Redeemer do all thoſe Offices of Love afore Named, we are not his Redeemed, &c. Oh! that we could come believingly to Chriſt, as the ſtung Perſons did to the Brazen Serpent (that had no Sting) his word is [look to me all the Ends of the Earth, and be ſaved,] Iſa. 45.22.

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

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

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

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

Secondly Luke (with John) ſupplies the other two Evangeliſts Omiſſions, with more paſſages of Chriſts Life after the Feaſt: This Evangeliſt having brought Chriſt through many Cities and Villages, to this Foaſt at Jeruſalem, Luke 13. and gives a touch of ſome Stories during the Bedication Fedſt, as 1. of one that came to Chriſt (while he ſtayed in Jeruſalem,) and asked him, [Are ſew to be…ſaved,] &c. (as thy Doctrine imports) ver. 23. wherein this Queſtioniſt was more curious in his Criticiſms, than he was ſtudions of his own Salvation; it concerns us more to know what fort, than how many ſhall be Saved, and indeed, the former gives light to the latton as Chriſt Anſwer (ver. 24.) Imports; for all would come to Heaven; but few like and love the Namon way thither, Heaven hath many ſeckors, but few finders; for few ſeek it in the right way, at the right time, and by the right door, Chriſt is the way, door, and all in all, &c. 2. Luke tells, how ſome lying Phariſees (provoked at the impairing of their Reputation among the People, by the growth of the Goſpel) whiſpers to him of his danger from Herod; who was now at Jeruſalem, and being Tetrach of Galilee, had likely belped forward p. 123the Slaughter of the Galileans aforeſaid, &c. as if they had been Chriſts Well-wiſhers, &c. whereas it was only to be quit of him: This was done the ſame day with the Captious queſtions, &c. Luke 13.31. and Chriſt bid them tell that Fox, that he would live as long as himſelf liſted, without Herods Leave, and though his laſt Paſſoever and Paſſion did draw nigh, yet had he ſome time wherein to walk and work, before it came, ſo he departed from Jeruſalem, crying out, (ſtill on the ſame day) O Jeruſalem, Jeruſalem, &c. Thou ſhalt no more ſee me, till my laſt coming hither to dye here, ver. 34, 35. and thoſe very words here mentioned, [Bleſſed is he that cometh in the Name of the Lord,] were about three Months after this (implyed in this Phraſe, to Day, to Morrow, and the third Day,) the Acclamations of the People, Matth. 21 9, &c. Jeruſalem was then, as Rome is now, the Saints-Slaughter-Houſe, therefore doth he leaveit here, (till his Hour came) and the farther from it, the ſafer, he went beyond Jordan, as before: His Actions after this, are Recorded again by all the four Evangeliſts, ſome relating one thing, and ſome another, and by ſupplying each other, the Hiſtory is compleated:

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

N. B. Note well, Then follows the Parable of the Great Supper, occaſioned by one at the Table, who expected a Reward for his Charity, in his ſuppoſed Temporal Kingdom of Chriſt, whereas our Lord ſaith [my Kingdom is not of this World] John 18.36. and Rom. 14.17. though the poor can not requite us, yet God can and will, for all good ſhall be Rewarded, &c. Chriſt in this Parable, ſheweth how Worldly-minded Men, who Contemn the Word of God, ſhall be ſhut out of Heaven, from ver. 16. to ver. 25. Mens cleaving ſo cloſe to Senſual and Earthly things, do cauſe them to neglect the things that are Spiritual and Heavenly, &c. This Parable is ſpoke to in Chapter the thirtyeth, namely, three Days before Chriſts laſt paſſover. All I ſhall add here, is this only, That this Parable of the Supper, doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles: The Jews were firſt invited by John Baptiſt, by Chriſt himſelf, and by his Apoſtles, to the Lambs Marriage-Supper, Rev. 19.9. but they make Excuſes even in lawful Matters, according to that ſaying, [in licitis perimus omnes,] we oft make bad uſe of good things, to our own undoing: They excuſed themſelves out of Heaven; then the Gentiles (as ſo many Ruſticks living in Lanes, &c.) are invited, yea, ſuch as lived in High-ways, and under Hedges, muſt be compelled to come in, the word is, [foreign] which ſignifieth, [make it neceſſary] ſo 'tis uſed, Mat. 14.22. and Luke 24.29. and Gal. 2.14. not any Club-law, 'tis not ſpoke here to Magiſtrates, but to Miniſters only, Mans Will cannot admit of any Compulſive Violence, but it muſt neceſſarily follow the Dictates of the underſtanding: N. B. Note well; When our Lord ſaw great Multitudes following him, ver. 25. he obſerved, that he had many Followers, but few Touchers like that Woman with the bloody Iſſue 12 years, who ſaid [If I may but Touch the Hem of his Garment, I ſhall be Cured] Matth. 9.20, 21. Then Chriſt turned and ſaid unto them, to this purpoſe: 1. That they muſt love nothing better than Chriſt, ver. 26. he muſt have our plus, and our prius, our firſt and our beſt love, and moſt deſerving it for his doing moſt, and his ſuffering moſt for our Salvation: 2. He cautions them concerning the Croſs, ver. 27. the Doctrine whereof was, that if the Croſs (or any kind of ſuffering) lay betwixt them and their Duty, they may not paſs on the otherſide of it, nor preſume to leap over it, but they muſt take it up, upon their ſhoulders, and follow him, as Simon the Cyrenian did, bearing it after Jeſus, Luke 23.26. we muſt ſuppoſe that the Heavier end of the Croſs, lay upon Chriſts own ſhoulders, and only the ſmall lighter end of it lay upon p. 124Simons ſhoulders, to bear that part after him, which teacheth, that (with Paul, Phil. 3.10.) we ſhould deſire to know the Fellowſhip of Chriſts Sufferings, &c. for when Chriſt doth bear the heavyer end of our Croſs, (whatever it is) with us, and for us, then only the lighter end lies upon us; this muſt make it far more bearable, eſpecially, when this Fellowſhip with him in our Sufferings, doth line that lighter part we bear with ſomething that is ſoft, that it may not too much pinch or gall our tender Parts, in midſt of Wrath God remembers Mercy, Hab. 3.2. he knows our frame, Pſ. 103.14, and what we can bear, 1 Cor. 10.13.3. When Chriſt had thus cautioned them about the Croſs, (ſhewing how few there were that followed Chriſt in the Regeneration, Matth. 19.28. as ſound Believers) that he Counſelled them to a ſerious Conſideration in two Parables, Firſt in matters of Building, and then in matters of Fighting: The one requires Charge, and the other Strength, both which muſt be proportionable to ſuch great Undertakings, &c. The Firſt Parable is related, ver. 28, 29, 30. the Second is ver. 31, 32, 33. Now the great end, why Chriſt propounds both theſe Parabolical Counſels, is, that we may not prove unſavoury Salt, ver. 34, 35. that is (ſaith Grotius,) a Chriſtian is good as Salt, very uſefull, but if he hath only profeſſion, and not the power, 2 Tim. 3.5. he looſeth his Savour, and becomes worſe than a Clod or Dung, an Apoſtate is good neither for the Church, nor for the World; but makes them both worſe, even hardening the wicked againſt the good ways of God; then follows the uſual Epiphonema, or concluſion after this grave Counſel, intimating, 'tis a weighty matter to be a True Chriſtian, conſider well the Coſt, &c. for if you Apoſtatize, then are you fit for nothing but for the fire of Hell.

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

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

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

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

As 1ſt the Foundation of this Tower of Godlineſs is Chriſt, Iſa. 28.16. 1 Cor. 3.11, 12. as there is no other can be laid, ſo this ſtands ſure, 2 Tim. 2.19. 2. The ſidewalls ſignifie our growing in grace, &c. 2 Pet. 3.18. 3. The corner ſtones that knit the ſide-walls together, is Chriſt ſtrengthening us; Phil. 4.13. who is the chief corner Stone, Eph. 2.20. foreign, ſignifying, Imum & ſummum, Chriſt is a corner Stone from bottom to tops the ſtrength of a Building; lies in the corners of it, ſo it have but a p. 125ſure Foundation, Chriſt is called [Muſad, Muſſad,] Iſa. 28.16. which ſignifies a Foundation of Foundations. 4. The Battlements and the top of the Tower is Chriſt alſo, who begins and finiſhes this Building, as he is called the Alpha and Omega, Revel. 1.8.11. and 21.6. and 22.13. He is both the Founder, and the Finiſher of our Faith, Hebr. 12.2. the end of our Faith is the Salvation of our Souls, 1 Pet. 1.9. and when this Top-ſtone comes to be laid, then ſhall we cry, [grace, grace with ſhoutings,] Zech. 4.7. for then grace ſhall be ſwallowed up with glory, &c.

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