A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 28

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 28

p. 159CHAP. 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 intreat 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 Labourers 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 Chriſts laſt words, [Many that are firſt, ſhall be laſt, &c.] p. 160Matth. 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 Labourers as had been longeſt Labouring in the Vineyard, and therefore had the higheſt Eſtimation of their own Labours, 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 labourers, 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 (Gods 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 Labourers, for it is called the Free gift of God, Rom. 6.23. Eph. 2.7, 8. and many more, ſhewing Salvation is not due by Debt, or is Gods 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 induring, John 6.27. Indeed all the Antient Fathers, (except Baſil) take this penny, to ſignifie Eternal Salvation; becauſe 1. Denarius ex Decem, was of the value of Ten uſual pieces of Money, to ſhew 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 Luſtre 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, in ſtead 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. 'Tis ſaid expreſly, [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; 'Tis 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 Chriſts Command, Matth. 16.24.) And when we have no Call to it, as Chriſt had here: But alas, the Diſciples were ignorant of Chriſts 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, diſſwaded him from this dangerous Attempt, as Peter had done before, Matth. 16.22. For which raſh Dehortation, p. 161Chriſt 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 ſtraitned, 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 joyntly had Reaſoned among themſelves for a Primacy, after ſuch a Sermon of Chriſts 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 Honours 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 cryer, 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 Joſhuah'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 Gods 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 Zaccheus, 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 Chriſts 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 p. 162Shepherd knows all his Sheep where they live, and calls them by Name, as Zacheus 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 Bartimeus's Body, now and blind Zacheus's Soul: Zacheus 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 Chriſts 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 Chriſts love moved him to look upon Zacheus, 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 endeavour 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 hindred 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 Chriſts 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 Zacheus here, 1. He Honours 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 Zacheus, whoſe mind Chriſt knew was willing enough to invite him, had not the Senſe of his Sins, and the publick 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 Priviledge, 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 Zacheus 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 ther 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. Shewing how loſt Publicans, may be Abrahams Children found by Faith.

Now when Chriſt had ſpoke, that he came to ſave Abrahams 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 Daniels 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 tacitely 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 p. 163Improve their Gifts untill he come, ver. 13.3. The Pounds and Talents, they are betruſted to Trade withal, are the gifts God gives them, whereby to promote Gods 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 every one 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, untill 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 unfaithfull, 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 Oyl 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 Lords 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, (Zacheus'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 alledge Lazarus's Merits or Kindneſſes to Chriſt, but only Chriſts 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 Saviour, for fetching him to their Relief, as appears, ver. 21, 32. Thus we need not be carefull in any thing, 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: 'Tis 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 Labour 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 p. 164that Lazarus might dye 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 Favours, and any preſcribing to hint, is to Set the Sun by our Dyal: 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 alway 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 Chriſts 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: Austins 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 eaſie 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 dyed, 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 Christs Name, muſt needs be moſt pleaſing Service to him, (we cannot do him a greater Honour, 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 welcom 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 dye,] ver. 4. That is, not abide now in the State of Death, he ſhould not finally now dye: Yet no doubt but this might be ſome offence to them, That Chriſt with-hold that good from them, to whom (they might p. 165think) 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 Vertue 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 ſhew 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 Christs 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 Sepulchre, 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 Chriſts 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 Publick 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 Abrahams …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 Chriſts bodily dreſence, (If Chriſt would, Lazarus had not dyed, 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 throughly in Chriſt, ſhe looked on him, as one Gracious with the Father, as a maſter of Requeſt might have any thing 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, Chriſts words concern'd 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 p. 166Comforted 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 Chriſts 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 Honour, 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 Saviour, to weep with thoſe that wept, ver. 33, 34, 35. according to Rom. 12 15. He firſt puts forth theſe paſſions of his Humane 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 Chryſtal 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 woful, 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 ſhews, 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 it ſelf, introduced by ſeveral Cenſures upon our Lords Paſſion, ver. 36, 37. The Servants that Attended Martha and Mary, muſt ſhew 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 eaſie 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 dye 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 p. 167fear, 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 deſpight 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 Trophee of Chriſts Victory over Death, yet would not our Lord carry him along into the place of his Retirement, (that he might avoid all ſhews 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 Magdalen (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 Saviours feet again, as ſhe had done before at her firſt Converſion, Luke 7.38. This Oyntment of Spiknard 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 Mony, (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 Saviour, as he did a little after this, N. B. Note well; a most dolefull 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 Lords 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 labour 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 Ʋnyaſt. 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 Honour 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 it ſelf, in ſeeking to kill a Man, only, becauſe God had made him alive: Though they were thus driven by the Devil, to Reſolve the Ruine of Lazarus at this time, yet, (as Epiphanius ſaith) he lived 30 years after this, as a Monument of Chriſts 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, Chriſts 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 p. 168the 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 Ceſar, &c. did in a moſt Splendid Luſtre, 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 ſhew 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 Sions 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: Mathew mentions both the Foal and the Dam, as Zachary 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 Antients ſay, that, by the Aſs, is underſtood the Jews laden with the Law, and by the Colt, the Gentiles that wandred 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 yoaked, 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 Humane Services, were wont to be applyed 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 Honour 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 her ſelf) 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 Sions King▪ p. 169not 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 Lords 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 Chriſts 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 al 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 Chriſts 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 Chriſts Preſence, as accounting it an High Priviledge, 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 implyed an Anſwer to their Requeſt) that as a Corn of Wheat muſt firſt be buryed before it ſpring up to Fruit-bearing, &c. So I (who am the Sted of the Church) muſt firſt be buryed, 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 Gods 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 Terrour of Kings, that foreign, 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 it ſelf, and did not exert its power, &c. So that no wonder if his Senſitive Will cryed, [Save me from this Hour,] yet his Rational Will, (which was ever the ſame with that of the Father) cryed Modeſtly, and with Submiſſion, preferring his Fathers Will, before his own Life, ſaying, [glorifie thy Name,] ver. 28. Then the Father Anſwered the Son, [As thou haſt deſired, I ſhould p. 170glorifie 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 Gods Voice, for that of an Angel, or the noiſe of Thunder, ver. 29.) yea; and thoſe very Greeks, (that enquired 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 Sions King here, when he had newly fulfilled their Propheſie, 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 Harbour firm in Jeruſalem, In Mar. 11.11. 'Tis 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 forgat (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: Chriſts 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 wondred 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 Gods 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.) p. 171upon 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 any more labour, or caſt away his Coſt upon ſuch an Indocible and Refractory crue; 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 Labour, 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 ſhew, 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 Mathew, 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 loth 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 Saviour, 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, 'Tis 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 wilfully blind: Theſe Caitiffs found their Trade decay, and feared their Kingdom would fall, if Chriſt ſhould be ſuffered thus publickly 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 Chriſts 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 denyed it, therefore out of their wilfull wickedneſs, they told a loud lye, [that they knew not,] for their Reaſonings with themſelves, did teſtifie 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 lye, and they Incapacitate themſelves of knowing any more, 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 Gods 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 Prophane, 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, p. 172Heb. 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 Chriſts 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 throughly 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 ſheweth; Firſt the Priviledges, 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 ſhewing themſelves to be the ſame our Saviour 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 Ruine 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, Levit. 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 High-ways, as Cripples and Maimed, &c. ſhewing 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, untill the times of John 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 Gods Oxen and …rling prepared, that is, of all the Bleſſed Priviledges 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 p. 173Gueſts 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 Catholick Church, he ſhould not eſcape un eſpyed, 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 inraged 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 intangled 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 Herods 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 Lords 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 Ceſar?] 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 Ceſar, 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 Hypocriſie, Anſwers neither yea nor nay to their queſtion, but in his uncontrolable Wiſdom, fetches an Anſwer from themſelves to themſelves; ſaying, [ſhew me the Tribute-mony, &c.] So Refells them with their own Anſwers, about the Image ſtamped upon it, for finding Ceſars Image upon their Money, it was an Argument, that by Agreement they had Subjected themſelves to Ceſar, 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 Ceſar, &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 tyed 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 buryed 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 Errour) nor the p. 174power 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 dye no more, Luke 20.36. So no need of it, for Propagating their Kind, or for Immortalizing their Names: When Chriſt had confuted their Errour 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 for ever. Acts 23.8. But in Pauls 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 injoyned, (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 Chriſts 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 Neighbour,] which though a parity of Divine power injoins 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 Chriſts 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. 'Tis 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 ſhews, 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 ſhews 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 p. 175former 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 Davids Lord, and yet Davids 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 foreign 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 any more) 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: Mathew 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 Hypocriſie 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 Lords 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 Mathew: 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 Chriſts Paſſion, chap. 18, & 19. of John.

There be ſome other Paſſages of Chriſts 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 every one caſt in by way of Alms, or Offering before their Praye… … Jews uſing to joyn 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 wholy to truſt in God, 1 Tim. 5.3. Jer. 49.11. in caſting in her whole Livelihood, (as foreign ſignifies) for the Service of God and the Poor, whereas Rich Men caſt in their foreign 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 p. 176often before) but now he departed from it, Matth. 24.1. Never to return to it any more: 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) ſhewed 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 pitt…ing, that it ſhould be Deſtroyed, but alſo as prejudging it to be an Impoſſibility, from the firmneſs of the Fabrick▪ 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 Hereticks, 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 Mens 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 Lords 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 Prophaneneſs, 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 Gods 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 ſhew, that among Profeſſors themſelves, there be as many Fooliſh as Wiſe. foreign, 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 Davids 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 … Oyl indeed in their Lamps, making a ſhew of Profeſſion in their Lives, as to External Exerciſes, &c. But they have no Oyl of Saving Grace, foreign, in the Veſſels of their Hearts, they are empty Casks, Barren Figtrees 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-colour of a Log-wood or block-wood blew, but Chriſt had dyed them in Grain, with True Grace and Holilineſs, Divine Oyl had ſoaked deep, had ſuppled and ſoftned the Stone in their Hearts and had ſpred it ſelf, to Sanctifie 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 p. 177coming, 2 Pet. 3.9. Yet is ſaid to tarry here, not in reſpect of himſelf, or of the matter it ſelf, but rather in the Surmiſes of frail fleſh, ſaith Jerom, 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 Chriſts 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 Judg. 5.28.

Remark the 8th The Lord's ſuppoſed Lingring was the occaſion of the Virgins ſlumbring and ſleeping, which may not be taken Conjunctively, as if they did all, foreign and foreign, 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; Augustin, 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, Oyl, &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 'Tis the Scope of the Parable, to rowze 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 Gods 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 ſlumbring 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 flye in the Face of thoſe that awaken them.

3. Saints awaked from ſlumbring, rub their Eyes, Rowze their Spirits, ſhake themſelves as Samſon did, Judg. 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 p. 178Lion 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 Oyl, 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. Chriſts 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. Chriſts 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. Chriſts purchace 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 dye in Saints, Rom. 6.9, 10, 11. If one dye, 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 Augustin ſaith) is to put all Perſons upon Working out their Salvation with Fear and Trembling, Phil. 2.12. That every one may make the beſt Improvement of their Lords 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 foreign Materiale, or matter of it, and Secondly, the foreign Formale, 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 in ſtead 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 Muſick, even ſo in ſome Parables, ſome paſſages are Annexed, which do ſignifie nothing ſometimes, (ſaith Auguſtin) concerning the Main Scope of it, yet are added for the ſake of thoſe paſſages, which do ſignifie 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 Gods 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 Mens 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: 'Tis 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 Lords Traveling, and the Servants Trading, contained in ver. 14 to the end of ver. 18. And the Second two, are the Lords 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 Lords Traveling.

The firſt Enquiry is, [who is this Traveller, &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 [foreign] doth ſignifie; 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 p. 179ſaw 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 it ſelf, 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 Countrey, as our Embaſſadour 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 foreign, 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 eaſie 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 Saviour is a ſurer Friend in this Superiour Court, having all Accommodations of Eaſe and Satisfaction, he ſits always at Gods 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 Remembred 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 Lords 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 p. 180Lodging, and Servants their Lord, yea, and Subjects their Soveraign, 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 Soveraign Plaiſter to our Sin-ſick Souls, Hab. 2.4. 4. To make an Attonement for us by his Interceſſion, Hebr. 9.24. as the High Prieſt did for Iſrael, Levit. 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: 'Tis the work of our Mediatour; 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 Satans 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 alway 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 foreign 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 Vertue 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 Traveller, was to lead Captivity Captive, Pſ. 68.18. Eph. 4.8. Namely Satan, Sin and Death, for before our Lords 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 Pallace 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 foreign, the Great Shepherd of the Sheep, Hebr. 13.20. The grand foreign or Overſeer of Europe, Aſia, Africa and America, his Eyes run to and fro, throughout the whole Earth, to ſhew 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 inlarged his Tents among the Gentiles, Inſomuch, that a very great part of the Poſterity of Japhet, he hath perſwaded 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 p. 181was 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, Judg. 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, untill 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 Siluer among the People that do attend them, and do cauſe the open Conduits to run Streams of Rich Wines during the Solemnity. As to any more Diſcourſe of this Nature, concerning our Lords 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 Lukes expreſſion is, or with their Lords Talents, as Mathew 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 untill 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, untill 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 p. 182that 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 ſhew 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, Honours, 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 lyeth 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 Virgils 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 Humane 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 foreign, a publick Animal, not born for himſelf only) to improve it for publick 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 untill 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, [foreign] ſignifies) 2 Tim. 1.6. Such ought to be Crafty, [foreign] work all wiles in God's Wiſdom, that Souls may be caught with Guile, 2 Cor. 12.16. 'Tis 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 Saviour, 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 p. 183Field, 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. Ideò latet unus iſte Dies, ut obſerventur Omnes, ſaith Ambroſe; this one Day lies latent to all Humane 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 it ſelf, (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 ſinfull 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 Gods 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 dye 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 dye 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 Jehoſaphat, Joel 3.2. Over which is the Mount of Olives, the place of Chriſts 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, [ Ʋpon 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 dye 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 Lords 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 p. 184is the Devils Territories, Eph. 2.2.) Shall only paſs through the Fire, to purifie 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 Noahs 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 Aſſiſes, 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 Lords Attendants at his Returning, Namely, All the Holy Angels ſhal 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 Gods 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 chearful 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 compleat 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 carryed in Triumph upon Angels Shoulders, as Conquerours are carryed 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 Lords 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. 'Tis called a Day, becauſe it brings to light all hidden Deeds of Darkneſs, Luke 12.2, 3. 'Tis 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. 'Tis 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. 'Tis 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. Auguſtin Argueth, that this Day of Reckoning muſt be Managed Vocaliter, (and not Mentaliter, as Aquinas affirmeth) Et per locutionem, (as he Phraſeth p. 185it) 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 Humane 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 Tryal, either for Weal or Woe: Now upon this Suppoſition, the Day of Judgment may take up a much longer time than moſt do imagin; 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. Shepheard (in his Sincere Convert, page 37.) ſaith, that this Day of Chriſts 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 Lords 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, 'Tis Gods 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' ſinfull 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 Mens 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 Mens 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 unruly Member the Tongue is, which no Man can Tame, Jam. 3.2, 3, 4, 5, 6, 7, 8. where the Tongue is called not a City of Evil, or a Country of ſin, but a whole World of Iniquity, hereupon we ought to put our untameable Tongues into the Hands of God, (as David did) who alone is able to tame them, the Difficulty of which Work we are taught by the God of Nature, who hath given the Tongue its place and Situation, betwixt the Head and the Heart, that it might take Counſel from them both, before it utter any words, &c. and the God of Nature hath fenced the unruly Tongue within bounds by a double Wall, the one of fleſh, to wit, the Lips, and the other of Bones, to wit, the Teeth, that it may be kept the better within Compaſs, from all Extravagant Speeches, &c. For this very cauſe of the Tongues unruly Nature, God hath ordered not only that Children ſhall not be able to ſpeak, untill they grow up to ſome wit and underſtanding, whereby they may the better order their Speeches with their Tongues, but alſo that all they, who are born Deaf, muſt be Dumb likewiſe, becauſe they being Deaf, cannot hear Inſtruction, for Teaching them the Right uſe and Government p. 186of the Tongue: Even a fool, when he holds his peace, is accounted wiſe, &c. Prov. 17, 28.

Thirdly, Then an Account muſt be rendered, as for all their Thoughts, and for all their Words, ſo for all their Works; Namely, for all ſuch Works, wherein there hath been any Omiſſion of Good, and wherein likewiſe, there hath been any Commiſſion of Evil: It may be Succinctly Reduced into thoſe diſtinct parts; the Reckoning hath a double Relation, both unto good, and unto evil: Firſt, unto the firſt of Good, which is thus Expreſſed. Either, 1. De bonis Omiſſis, of good that is waved, or De bonis Demiſſis, of good that is waſted: Or 2. De malis Commiſſis, of Evil that is committed, or De Malis permiſſis, of Evil that is permitted, when it is in the power of our Hands to prevent the Perpetration of it, hereby we make our ſelves partakers of other Mens Sins, 1 Tim. 5.22. N. B. Note well; Participans, Nutans, non obſtans, non Manifeſtans, &c. Which the Grave and Godly Mr. Greenham Interprets thus, ſaying, we become Acceſſories to other Men, (who are the principal Actors of them) either by commanding, or by commending, or by conſenting, or by counſelling, or by countenancing, or by communicating, or by concealing, if we be not Admoniſhing, nor Mourning, nor Praying for the Offenders, &c.

And [Acceſſorium Sequitur principale,] ſaith the Maxim in Divinity, he that is but Acceſſory to other Mens ſins, is likewiſe Involved in the Guilt of the principal ſinner, and ſo he may partake of the Plagues thereof, Revel. 18.4. 1. Sam. 3.13. Rom. 1.32. ſee much more upon this point, Dr. Ames Caſes of Conſcience, pag. 299, &c.

Enquiry the Firſt, how ſhall the Servants have Rewards Rendred to them?

Anſwer, This Lord-Judge will then Render to every Man according to his Works, Rom. 2.6. to Well-doers, Eternal Life, ver. 7, 10. But to Evil-doers, Eternal Death, ver. 8, 9. And this Judgment of Chriſt, ſhall be according to Truth, ver. 2. For the Right underſtanding of this Scripture, take theſe three Cautions.

Caution the 1. This muſt not be meant of Children, who dye while young, and live not to work good or evil, &c. Some of which are Saved by the Eternal purpoſe of Electing-love, and by the Grace of the Covenant of Grace, which ſaith, [I will be thy God, and the God of thy Seed,] Gen. 17.7. Deut. 30.6. Iſa. 61.9, & 65.23. Rom. 4.16. & 9.8, &c. Whereas other Children are (out of the unaccountable Wiſdom of God) paſſed by and left of God, as Children of Wrath in the fallen Nature, &c. Oh! The Depth, &c. Rom. 11.33, 34, 35. That the Election obtains, and the reſt do not, ver. 2.5, 7, 8.

The 2. Caution is; This [Rewarding every one according to their Works,] muſt not be meant of ſuch as are called at the Eleventh Hour of the Day, Matth. 20.6, 9. as was the Penitent Thief, Luke 23. ver. 40, 41, 42, 43. He had lived wickedly all his Life, yet now at the point of Death, he was Converted by hearing Chriſts pretious Prayers, and by ſeeing his profound patience, &c. Then he brake out into that brave Confeſſion, (worthy to be writ in Letters of Gold) his Real Repentance Received from his Gracious Redeemer, a full Remiſſion of all his former ſins; Ingreſſa pietas priorem Impietatem Depulit, ſaith the Father; his now begun Piety drove away all his former Impiety, that little time he lived after his Converſion, he ſpent it in expreſſing his Faith by his Works, and ſo he is ſaid to live very much, in a very little ſpace, had he lived longer, he would have done no leſs, but have lived better, &c. his Penitent Prayer, which he made upon his Croſs, was as Jacobs Ladder, whereon Angels Deſcended, to fetch up his Soul into Paradiſe: his Judge Jeſus, Judged him by the State he Dyed in, and not by the State he had formerly lived in, &c.

The 3. Caution is; That Expreſſion, Rom. 2.6. is foreign not foreign, Juxta, non propter, according, and not for their Deeds, and ſo 'tis ſaid, [foreign, To give every Man according as his Work ſhall be, Revel. 22.12. Both which Scriptures, do ſignifie the Quality, Quantity, or Meaſure, rather than the Merit of Works, which is but a Popiſh Deluſion upon theſe Accounts, in ſhort 1. There is no proportion betwixt Mans Work, and Gods Wages, 2. What we Merit by, muſt be our own, but our good Works are from God, Iſa. 26.12. Not from our ſelves, ſo cannot Merit at Gods Hands. 3. Our good works are but a due Debt to our Maker, ſo cannot Merit any thing, 4. when we have done our beſt works, we are ſtill but unprofitable Servants, Luke 17.10.5, Good works are the, [Via non cauſa Regnandi,] ſaith Bernard, they are the way, (in Chriſt, John 14.6.) to walk in unto glory, not the procuring cauſe of Glory, &c.

The 2. Enquiry is; How will the Lord Reckon with, and Reward the Godly.

Anſwer, This is certain, that the Saints ſhall Riſe firſt, 1 Theſſ. 4.16. when Chriſt appears, the Saints ſhall appear with him in Glory, Col. 3.4. and ſhall Reckon with their Lord, as they are the Bleſſed Sheep, Set upon the Right Hand of Chriſt, Mat. 25.33, p. 18734, &c. From whence ſome Divines do ſay, that the Sins of the Saints, [it a Velantur per Grattam Domini ut non Revelentur in Judicio,] are ſo valled by the grace of Chriſts Righteouſneſs, as not to be Revealed in the Day of Judgment, and their Reaſons be theſe, 1. That Exemplification of the Judgment Day's proceſs, Mat. 25.35, 36. The Judge mentions only their good Deeds, (not as a cauſe, but only as an Evidence of their Acceptance, &c.) which they in all Humility ſeem ignorant of, in Admiting Chriſts Candour and Kindneſs to them, &c. ver. 37, 38, 39 but there is not one word mentioned of any Evil Deeds, &c. 2. Our Lord expreſly ſaith, [that Believers have Eternal Life, and ſhall not come into Condemnation,] John 5.24. [foreign] ſhall not come into Judgment (as the word ſignifies) not as the Rabbi's fondly fancy, ſaying, [there be four ſorts that ſhall not come into Judgment, 1. He that is extream poor, 2. He that hath a wicked Wife, 3. He that is ſo deep in Debt, as cannot poſſibly Extricate himſelf, and 4 He that is Tormented with the Torture of the Collick, as if all thoſe had Hell here in this Life, &c.] Theſe Jewiſh Fables are Recorded by De Dieu, &c. but the true Senſe is, that Believers ſhall not come into that Judgment, which endeth in Condemnation, for 'tis ſaid, [There is no Condemnation to them that are in Christ, &c.] Rom. 8.1. where the Greek word is, [foreign] and ſignifies more than foreign before, 3. That Maxim in Divinity is alledged, [peecata non Redeunt Juſtificatis,] Sins return not to the Juſtified, for that Bleſſed Scapegoat, (the Redeeming Angel, Gen. 48.16.) carries away upon his Head all the ſins of his Redeemed, into the Land of Forgetfullneſs, (as ſome Senſe it,) Levit. 16.21. Chriſt ſo blotteth out the black lines of their many ſins, with the red lines of his Meritorious Blood, that even the thickeſt Clouds of their Iniquities, ſhall be remembred no more, Iſa. 23.25. and 24.22. and Hebr. 10, 16, 17. Moreover it is alledged, 4. What Hezekiah affirmeth to Gods glory, [thou hast caſt all my Sins behind thy back▪] Iſa. 38.17. So as they ſhall never appear before thy face any more, 5. David's. Aſſertion is urged, [God hath Removed our Sins ſo far from us, as far as the Eaſt is from the Weſt, Pſ. 103.13. which two contrary quarters can never meet together again, 6. The Prophet pleads Gods promiſe, [thou wilt caſt all our Sins into the Depth of the Sea,] Mic. 7.18, 19. That is, ſo as they may never be Buoyed up again out of thy bottomleſs Bowels, &c. 7. 'Tis ſaid likewiſe, that the Lord is too gracious to ſhame his Saints, by laying open their ſins in the ſight of a wicked World: God himſelf ſaith, [thou ſhalt not bear a grudge againſt the Children of thy People,] Levit. 19.18. ['tis the glory of Man to paſs by Infirmities,] Prov. 19.11. How much more is it the glory of a gracious God to do ſo, &c. If Mans love can cover all ſins, Prov. 10.12. much more can Gods love, &c. God multiplies Pardons, Iſa. 55.7. even above 77. times, Matth: 18.22. And upon Real Repentance, our Sins are all ſo fully remitted by him, as if they had never been committed againſt him: N. B. Note well; The Lord will Judge his Saints at that time in ſuch a manner, as to make them Admire and Adore him the more, as the King reckoned with that Servant, Mat. 18.24, &c. ſaying, [Thou oweſt me Ten Thouſand Talents, for thy many breaking, of my Ten Commandments, but upon, thy Acknowledging the Debt and thy Inſufficiency to ſolve it; but tendring ſatisfaction by thy All-ſufficient ſurety, Hebr. 7.22. I freely Cancel out that Hand writing againſt thee, Col. 2.14. Though thou haſt omitted many Duties, and committed many ſins, (naming the time and place of both) yet I have dyed for thee, thou ſhalt not dye] ſaith the Judge, &c.

N. B. N. Note well; A word of Caution is needful for the Concluſion of this point, ſeeing this Opinion ſeems to be over-ſoothing to the Saints, inſomuch, that if ſo, they need not Tremble to ſin againſt Chriſt, becauſe they ſhall not be Judged for their ſins, &c. I do from the Lord Admoniſh all Saints to live ſuch Lives, as they may be approved to Chriſt, 2 Cor. 10.18. as well as to have their Character of being approved in Chriſt, Rom. 16.10. Let every one that Nameth the Name of Chriſt, depart from Iniquity, 2 Tim. 2.19. To have Holineſs writ upon their Hearts and Lives, as Veſſels of Honour, Zech. 14.20. That they may have the Lords Euge; well done, thou good and faithfull Servant, thou haſt been Faithfull over a few things, (of my Gifts and Grace) I will make thee Ruler over many things in glory, enter thou into the Joy of thy Lord, Mat. 25.21, 23. and Luke 19.17, 19. Chriſts word muſt be the Rule of our Life, as it ſhall be the Judge after Death, John 12.48. All ſhall be Judged by the Goſpel, 'tis Judgment according to Truth, Rom. 2.2, 5, 6, 16.

Enquiry the Third, Shall Rewards be equal in Heaven?

Anſwer, This queſtion is canvaſed pro and con by Divines, both for it and againſt it. Such as are for the Negative, and for Inequality, do Argue both from Scripture p. 188and from Reaſon; Firſt from Scripture, as 1. Iſa. 56.4, 5. I will give them within my Walls a Name, better than of Sons and Daughters, 2. Cant. 8.12. Thou (O Solomon) ſhall have a Thouſand, and thoſe that keep the Fruit thereof two Hundred, 3. Dan 12.3. They that be Wiſe, ſhall ſhine as the Brightneſs of the Firmament, and they that turn many to Righteouſneſs, as the Stars for ever and ever, 4. Matth. 5.19. The ſame ſhall be leaſt, or greateſt in the Kingdom of Heaven, &c. 5. Mat. 13.8, 23. Some thirty, ſome ſixty, and ſome an hundred Fold; and Mat. 10.41, 42. a Diſciple's and a Prophet's Reward, 6. Matth. 19.28, 29. The twelve Apoſtles, ſhall ſit upon twelve Thrones, when others are ſaid only to Inherit Eternal Life: 7. Matth. 22.30. Luke 20.36. Saints ſhall then be foreign equal to Angels; now ſeeing there be Degrees and Orders of Angels, Col. 1.16, &c. So there muſt be of Saints. 8. Matth. 18.4. Whoſo humbleth himſelf as this Child, he ſhall be greateſt in the Kingdom of Heaven. 9. John 14.2. In my Fathers Houſe are many Manſions, which may be ſuppoſed to differ one from another in Glory, as is ſeen in this great City, higher and lower Houſes, &c. 10. Rom. 2.6. and 2 Cor. 5.10. Every Man ſhall be Rewarded according to his Works, that is, the greater Grace, the greater Glory. 11. 1 Cor. 15.41. There is one glory of the Sun, another of the Moon, and another of the Stars, ſo of the Saints, &c. 12. 2 Cor. 9.6. He that Sows ſparingly, ſhall Reap ſparingly; but he that Sows bountifully, ſhall Reap bountifully. 13. Revel. 14. ver. 2, 3, 4. The followers of the Lamb with chaſt Virgins Hearts, have a priviledge beyond others, &c. 14. Matth. 25.20, 23. and Luke 19.16, 18. Thoſe two Parables do declare if not both differing Gifts, yet differing Gains, &c. Unto all thoſe Scriptures, Thoſe Reaſons are ſecondly added, as 1. As there be Degrees of puniſhments in Hell, (for it ſhall be more tolerable for ſome, than for others, Matth. 11.21, 22, 23.24.) even ſo there may be Degrees of Joys in Heaven: 2. As there is inequality of grace, ſome weak and ſome ſtrong, &c. So proportionably an Inequality of glory, 3. Some [do more, and ſuffer more] than others, as Martyrs, &c. therefore Wages are as Work hath been, 4. If equality, then no Diſtinction, this ſeems Confuſion, which cannot be in Heaven, 5. There be Degrees in glory, whereby God is known from Angels, and Angels from Saints, and the Man Chriſt Jeſus from all; yea, Patriarchs, Prophets, and Apoſtles, above all Saints, and 6. This is a Spiritual Spur in running to grow in grace, which is in Chriſt a purchaſing, (as the Phraſe is, 1 Tim. 3.13.) a greater Degree of glory, &c. But ſuch as are for the Affirmative, to wit, for Equality of glory, as Hierome, Spanhemius, &c. do Anſwer all thoſe Scriptures and Reaſons aforeſaid, too long here to inſert. I Refer the Reader to thoſe two Authors, upon Mat. 25.20, &c. as he that had much Manna, had no overplus, and he that gathered little, had no lack, Exod. 16.18. So here, &c. all Saints ſhall partake alike of the Subſtance of glory, not ſo (haply) of the degrees thereof; all enough, &c. N. B. Note well; 'tis Encouragement enough for us to know, that PINTS as well as QƲARTS, ſhall be filled full of glory.

Enquiry the Fourth, How ſhall the Judge reckon with, and Reward the wicked.

Anſwer, Mat. 25.24, 25, to 30. and Luke 19.20, &c. Shew us, 1. How God muſt bear the blame of Mans unfaithfulneſs, [I was afraid of thy Auſterity, &c.] whereas the good Servants gave all the glory to God, ſaying, Lord it was thy Pound, [not my Pains,] that gained ten Pounds, 2. How God puts no difference betwixt Nequam and Nequaquam, an Evil and an Idle Servant, this is not enough, that he ſpent not his Maſters Talent, but hid it in Sudario, in that Handkerchief, wherewith he ſhould have wiped of his Sweat, by labouring hard to improve it, &c. 3. How the uſeleſs, (as foreign ſignifies) as well as Enemies ſhall be caſt into Hell, Mat. 25.30. Luke 19.22, 27. The Judge will Judge them out of their own Months, &c. then ſhall they bewail their pain of loſs, as well as of ſenſe, crying, foreign quaſi foreign, not for ever Lord, &c.