THE SCOURGE

Discovery.

I Discover, that in the Church or Temple, a scourge may be made, and made use on; for, when he had made a scourge, he drove them all out: he made it, [Page 2] and made use on it; Neither made he it to cast by, but hee put it into the hands of his Disciples; and when hee gave them the Keyes hee gave them the Scourge too, tied at the same string where the Keyes hung; that is, he gave them a punitive power, a power of scourging in the Church, and scourging out of the Church; for he drove them, and drove them out: an excommunicative power, Shall I come to you with a rod? sayes Saint Paul; the Apostle had a lash, which hee took from Christs Scourge: Yet I observe, though Christ have a scourge, it is but of small cords, not too coursely spun, nor too much twisted; but of small cords, that the offendours in the Temple may not bee beat like servants, but whipt like sonnes: of small cords; where the pu­nishments are easie and calme, the scourge is of our Saviours twisting, of small cords; and [Page 3] with this they may be driven, and driven out, he drove them all out. If one lash or rebuke will not serve, they may bee scourged out of the Temple. There are degrees for this ho­ly punitive engine; If hee will not heare thee, tell it to the Church; and if he heare not the Church, let him be unto thee as a Heathen man and a Publican. This is the power of the scourge to whip, and to whip out of the Temple.

The Winds and the Sea.
[Page 4]

Discovery.

I Discover the temper and moderation of Jesus; Then he arose and rebuked the winde. Even now the Winde blew from himselfe; Why are yee fearfull, oh yee of little faith? and this storme of his passion dash'd worse on his Disciples, then that of the Sea: but how soone he takes leave of it, and cleares into a calme! how soone are the waves of his soule, his affections, smooth'd! and now a gentle gale of fa­vour blowes upon them: Hee arose and rebuked the windes and the Sea; yet hee speakes not to the storme and passion of the Sea, till his owne were o­ver: We cannot justly rebuke that passion in another, which we bring in our selves. Christ, from his owne serenity to his Disciples, instructs the Winde and the Sea to a calmnesse; and [Page 5] the very Elements observe his moderation and temper; they storm and are quiet at a word: It is the honour of a tempest to set in a calme, and of a Christian storme and passion to cleare into a calmnesse: He rebuked the wind and the sea, he would not suffer the passen­gers to be wreck and naufrage, nor the Sea to use any immer­sive or destructive violence: if our passions bee raised a little, and blowne into a storme, we should rebuke them ere they advance to the mischiefe and destruction of any; bee angry, but sinne not.

JESUS and JOHN.

Discovery.

I Discover thy remove and addresse, Then commeth JESUS [Page 12] from, &c. Thou leavest Galilee for Jordan; thou takest ayre in Galilee, and water in Jordan; thou changest the Element with thy place and businesse: no place is thy Sphere longer then the date of thy Commis­sion for action: where new occasions call, thou makest thy departure, no longer pretence, no longer residence, still obey­ing the summons of a fresh employment: now thou art for the Sacrament; thou might'st as easily have passed over this Baptisme as over Jor­dan; but thy holy gests for sal­vation are in order and me­thod: neither wilt thou come about into thy Church, but the next and nearest way, through this little current of Baptisme. Thou stepped'st into the water that we may follow thee: Thou washest to make cleane the water, we, that the water may cleanse us, and here thou em­ployest John, Then commeth he [Page 13] to Jordan to John: this is thy honour to thy Minister, thou wilt not wash unlesse he hold the water, thou wilt not di­vide John and Jordan.

The Pinacle.

Discovery.

I Discover, we can no sooner lay our Scene low, for humi­lity, but the Divell hath a lift for us presently: he taketh him up; Him, even Christ himselfe: now when he can take up him, [Page 14] his shall be sure of an advance­ment too, hee will bee ever putting us a Pinacle higher then our condition should bee: no place is priviledged, not the holiest, the Temple; not the highest, the Pinacle, Hee set him upon a Pinacle: the pave­ment or Iles are the safest; such as he suffers to be there, have lesse of his violence, and enjoy more quietly their low condition: the battlements and spires in the Church or places of eminencie, are ever dangerous, and when you are carried to such a height in the Church as a Pinacle, it is not amisse to looke downe or a­bout you how you came there.

The Synagogue.

Discovery.

I Discover, that JESUS begins now to be more free of him­selfe, He went about: before he was in the Desart, hee then went out; now he went about, he went out and about, and thus inlarges himselfe to his time and businesse; he begins in pri­vate at Bethlehem, he goes on in publike to Galilee; he went, and went about, he was active and stirring in what he had to do: [Page 20] employment should ever quicken us; motion suits busi­nesse better than a chaire and cushion: hee went, and, about all Galilee; Galilee, a place neg­lected and disdained of the Jewes: how the estimations of God and man differ! how un­equally their respects are di­rected! about all Galilee, that no part may complaine of neg­lect; and in Galilee hee teaches and preaches, hee keepes close to his businesse, teaching and preaching: Hee wastes not his houres in other diversions, in impertinencies, or vaine di­sports, but teaches and preaches; and in their Synagogues, places appropriated and dedicated to that service.

Galilee.

Discovery.

HEre I discover the vertue and power of Christs preaching and miracles; there followed him, even there where he had preached, there where he had healed and cured, and that from Galilee; great mul­titudes from Galilee. When JESUS or his Word prevailes with us, wee shall soone leave our Galilees, our worldly places and circumstances; wee [Page 22] shall leave Galilee, and go after JESUS; that is neither Citie, nor Countrey, nor kindred, nor acquaintance, shall be able to keep us from following: we shall go as this multitude, for a multitude followed him; and now we shall not go wrong if wee follow the multitude, so long as they follow thus, and follow him here in the Text, even JESUS; yet it is something strange to see a multitude fol­lowing him, for the way after JESUS is strait, and few there be that finde it, and his flock is little, feare not little flock, and yet a multitude are following; but, as many fol­lowed him, so certainly they followed him many wayes, the track where JESUS had gone could not suffer many upon it, but some took other tracts, though all in pretence of following; and what though a multitude? many are called and few chosen.

The Mountain.

Discovery.

I Discover here Christs re­tiring from the multitude; for seeing the multitude, he went up; it is good not to be alwayes [Page 28] too publike and popular, nor too much for the multitude: Christ seeing them went; his foresight of them was a visuall admonition for his retirement: it is safe taking warning at our eyes; he that from his window can see a danger, will not stay there and shut the casements upon it, but seeke either to prevent or avoid the inconve­nience; An hastie proceeding or inadvertencie, may ingage you in a societie you would not: seeing, he went; he escapes at the first discovery: it is an happi­nesse when your perspective can informe your feet, and when they keepe pace with the motions of your eye: hee is no wiseman that removes not when occasions are free and open; tedious considera­tions may arrest you into such a delay, that you cannot ac­quit your selfe at your owne pleasure; seeing, he went, and went up: it is well when your [Page 29] escape is with advantage, when you can stand above the prease of a danger, and the reach of it; he went up, and into a Moun­tain: it is not fit to be alwayes upon the plains and flats with the multitude, but if we be ri­sen with Christ, to seeke those things that are above.

The Sitting.

Discovery.

I Discover, that Christ is not alwayes in motion; he hath [Page 30] his comma's and periods in his journey, his Innes to call and refresh at, When he was set. This When, is the time he sat downe in, he reposed in; and where should he sit but out of sight of the multitude, when hee went up from them? it is not so convenient to take your re­pasts too openly: be publike in nothing but your office and employment: in that which [...] your selfe do not summon too many eyes, nor in that which concernes many, too few: When he was set, this was the time and place of his residence; hee was set, and where but on a Mountain? he walkes not on the Mountain but sits; the higher your place and preferment is, the lesse you should move, the more you should sit; that is, the more firme and staid you should be: too much change and motion bring you into the guilt of uncertaintie, and that into the [Page 31] opinion of lightnesse: When he was set; this sitting sets a lustre of gravitie and stately composure upon him; and now is he fittest for Disciples, now that he sits: do not move too much when you are teach­ing and instructing, for that is to be carried to and fro with every winde of doctrine, especi­ally when you are teaching upon a Mountain and height, when the point or position is high and steepe.

The sad Countenance.

Discovery.

I Discover, there is a time for fasting, When yee fast: a Chri­stian must have a Calendar to himselfe, and his Lent must be oftner then once a yeere: the weekes of his life must be in­terlined with Ember dayes; When yee fast, the Shambles and Slaughter-house must bee shut up, and the kitchen doores and cupboards of provision lock'd; this is to deny your appetite, [Page 37] not to cater for your stomack, that your steames of flesh and bloud may be lesse, and more subtile; that the rayes of grace may shoot more cleerely into you, that your soule bee not too much befogged and be­nighted with the vapours and mists of your food: When yee fast. A fasting you must take for granted, it must not be alwaies Holiday and Easter with you, you must have your Goodfry­dayes and Eves of mortificati­on, for these are the Doores & Porches to mortification; if you will be there, you must go in here, when you fast. To fast, is to use such a diet as will make you a leane man, and a fat Christian; and as you grow so much lesse in bulke of hu­manity, you advance so much more in your stature of Divi­nitie; yet in your fast take a caution with you, that it may not bee a fast and loose; bee not of a sad countenance; that [Page 38] is, let your face fast while your stomack banquets: fast not more to another then your selfe: it is a vaine delusion to be a Christian in the forehead onely; 'tis not the sack-cloth and ashes God lookes at, un­lesse there be a holy sparke in the ashes, and a soule to the sack-cloth as well as a body; a power of godlinesse as well as a forme.

The Stature.
[Page 39]

Discovery.

I Discover here the inabilitie and weaknesse of man: this question Christ askes, Which of you? puts all out of question; e­ven none of you: You Princes of the earth, which of you? you Pharisees and Doctors, which of you? Can adde? of your selves, of your owne power, or abi­lity, either by taking more to what you have, or by taking thought, or taking paines? all your taking thus is but a mista­king, and all your additions and augmentations are but substractions, and diminutions, and depredations; Thus, while we take thought for adding and increasing, our souls & statures of grace go back and decline, decline even with too much thoughtfulnesse of adding, for, as wee adde and accumulate with our owne hands, God fillips our height downe: the [Page 40] afflictions, and tribulations, and misfortunes he sends, pull downe our statures, and im­paire our cubits; for I finde a stature every where, some are lower in degree, some higher; there are statures Ecclesiasti­call, and statures Politicall and Civill; there were in the Church Evangelists, Doctors, Apostles, Disciples, and among the Apostles, Peter and John, one cubite higher then the rest: In the State some are rich, some poore, some Princes, some Ma­gistrates, some vassals, and all these labour in taking thought, (which is the labour of the Soule) and all to adde to and advance their stature, to attain to a cubite higher, to be grea­ter, and richer, and wiser, and more honourable. These are the cubits, but if these cubits be of our owne adding, they prove vaine, nothing: The two sons of Zebedee were ta­king thought how to adde a cubit, [Page 41] Suffer us, say they, that one may sit on thy right hand, and another on thy left, in thy Kingdome; but, which of them could adde? you know not what yee aske, sayes Christ. The Di­sciples were taking thought for a cubit too, they were busie who should bee greatest, but Christ takes them down a cubit lower, Let him that is greatest a­mong you, be as the least: thus we take thought for adding a cubit, but, in Christs question, Which of you can adde?

The comming downe.
[Page 42]

Discovery.

I Discover, Christ came downe as well as ascended: hee came downe; downe from his God­head into man-hood, downe from Heaven to Earth, downe from a blessed retinue of An­gels to a naked, and bare, and poore attendance; from a Lord to the forme of a servnt, from dominion to obedience, from exaltation to humiliation. He came downe from the Mountain; he keeps not alwayes the same height, but remits and appeares lesse, and lets himselfe downe a peg lower, and now in his dis­cent becomes more familiar, more accessible: he came downe, and now hee comes neere to the multitude, and the multitude came neere to him, the multi­tude followed him; followed him, You see, though he came downe, yet hee came downe so as the multitude followed him: his hum­ble [Page 43] and lowly behaviour hath such an awfull reverence, as puts them behinde, they follow­ed him; followed him in submssi­on and acknowledgement to his authority; followed him, they durst not in any arrogance precede or go before him; followed him, in a loyalty to his progresse, in applause of his way, for they followed him, in approbation of his steps; they followed him, they durst not go haile fellow well met with him, upon equall tearms, either of congruitie or condig­nitie.

The great Faith.

Discovery.

I Discover, how punctuall and eminent JESUS is in his laudatives and applauses, hee marvelled; hee that had all the graces in more excellent mea­sure and manner, yet marvel­led at the grace of the Centu­rion: neither was this admira­tion of his, this marvelling of [Page 49] his to himselfe, in his owne bosome, under his owne roofe, but to others; he marvelled and said: the more deserts and parts are taken notice on, and pub­lished, the more they are en­couraged and raised. Commen­dation blowes a spirit into the artery of desert, the marvel­lings & sayings are the gratious aires which fan them, and make them shed brighter and clearer; yet what he said was not to the party he commen­ded, but to those that followed; he would not speak too much in the face of desert; he knew the modesty of vertue and grace, how soone it would de­cline, and disacknowledge, and summon the bloud into the face to bespeak his silence; therefore he said, not to the Centurion, but to them that fol­lowed him, Verily I say unto you.

PETERS house,

Discovery.

I Discover, Christ stayes not in ceremonies, and comple­ments, but lookes how his businesse and necessitie cals, and there he applies; hee came into Peters house, and there he takes no time with Peter, but his mother, who lay sick of a Fever; he diverts not to curio­sities [Page 51] or impertinencies, to view his house or roomes, though perhaps but homely neither; or to examine the buil­ding or furniture, but straight to his wives mother who lay sick; her infirmity made suit for sa­nation, and hee comes to her without any more interjecti­ons and pauses; we should not bee too lingring in exigencies and dispatches. And because his comming without healing had beene but a complement, a promise from his demeanour and no redresse, he therefore touched her hand; her hand, the onely part she layes hold with, her onely part shee applyes with, her part shee labours with, the onely Organ of practice and employment a­bout her; and this having a touch and vertue from JESUS, must needs bee holier in the actions after; hee touched her hand. JESUS gives us but a touch on our hands here be­low, [Page 52] hereafter hee will take us by the hand, and lead us in the way everlasting, Psal. 139. 24.

The Scribe.
[Page 56]

Discovery.

I Discover, Christ declines these hastie resolutions, Master, I will follow thee, and abates the pace of them with a deniall; JESUS said unto him, The foxes have holes; they that give themselves over so unadvised­ly to an adherence, are not to bee entertained at the same rate they run into your service: they that will follow as this Scribe, wheresoever you go, are too Catholike and generall re­teiners, and follow the person more then the parts: Whereso­ever thou goest; a thou shalt be followed more then that, thou that teachest more then that which thou teachest; whereso­ever betrayes too unbounded and regardlesse an humour; and, like rash young maids, they betroth their opinions at the first courtship: they are better in their resolutions that [Page 57] follow where, and not whereso­ever; that follow where they have warrant and authority for their motion, and that follow howsoever, not whereso­ever; howsoever the world go with them, though Affliction or Tribulation meete them in the way, yet they will follow howsoever; but these that will follow wheresoever, are not to be quire cashier'd, but mo­derately brought on, by hold­ing their reine so much faster as they would break the more hotly after you: JESUS said not unto him, Thou shalt not follow, but hee said unto him, The Faxes have holes, declining his hast and propension after him.

The turne.

Discovery

I Discover here how JESUS animares and cherishes a timorous spirit; the woman turnes behinde him, and hee turnes about, and presents her the face and presence shee a­voyded, and hee calls her on with his lips, as he cast her off with his countenance; thus one part of Christ becomes a spokesman for another, and [Page 59] are by course Advocates and Mediatours to each other; for, he turned about and saw her, and said, Daughter; had he turned and not said, it had been worse with her, for, a silent aspect had disabled her more; had he onely turned and seene her, and not said, an expectation of his dislike or approbation, or some such two-fac'd passion had per­plexed her; but he saw, and said, he opened his mouth and behaviour at once, and they both speake, and speake her fairly, Daughter: JESUS had a caracter of power in his vi­sage, and she turned from it▪ therefore hee turned to her: see the mercie of GOD that vyes turne▪ for turne with us, turnes after us when we turne from him; and a turne of him thus is able to wheele us about, and then a gracious reply too will make us turne further and stay more firmely in our aspects toward him; [Page 60] be of good comfort; this he said, and to one that was turned a­way too; I see then, where he findes his presence hath a due influence, he will rather abate then advance, and raise then deject, and will not triumph in his Soveraigntie and Empire over the spirits of a weaker.

JESUS and the Publicans.

Discovery.

I Discover a double respect, one on the Disciples part, another on JESUS part; on [Page 64] the Disciple's part to entertain him, and with a meale; that his dish as well as his roofe should receive him, that his very table and meat should taste the better for him: and on JESUS part, he sate at meat; as JESUS sate at meat: hee came and sate downe at the meale provided him; he will accept from a Disciple verie homely fare, any thing from a Disciple will take with him; neither does hee nicely or proudly refuse the board that was spread for him, nor in a stately affectation disappoint the fare provided him: and now he sate, as though hee would compose himselfe to a posture should do the table of his Dis­ciple some honour; some re­spects are to be done to your adherents and retinue, especial­ly at a time of publike notice; for then to make use of their roofe or table, then a com­ming in, or sitting at meat is an [Page 65] honour as well in the eye of others as their owne: here was a confluence where he sate; now behold many Publicans, &c. Publi­cans and sinners came and sate downe, men debauched and no­torious; yet they came and sate downe, neither did Christ for­bid them the board, nor their host the Disciple; here is no rising on JESUS part when the Publicans sit downe: And as JESUS sate at meat, behold ma­ny Publicans came and sate down; these common exchanges and enterludes should passe without distaste and offence: their sto­macks are too squeasie in reli­gion which heave and are pro­voked upon every civill inter­course with the men of the world; a Publican makes not the meat worse, so JESUS be at the table: they sate down all, yet wee heare no reproaches nor exprobrations from JESUS cast into their sawce, we heare no table rebukes, though the [Page 66] name of Publican gave occasion enough, they sate and ate toge­ther; it is unseasonable when your sawce is too sowre for your meat, when your behavi­ours are too tart for your guests.

The Minstrels.

Discovery.

I Discover here, Jesus his even and impartiall demeanour; he [Page 67] came into the Rulers house, neither transported with the Ruler nor his house, nor awed with the au­thority or state of either; nei­ther of these can silence him in a just occasion, nor can the Min­strels or company play or tune Jesus into any consort or con­sent to their doings, nor any al­lowance of their Revels: hee said, Give place; he makes not a noise to out-sound the Min­strels, nor will have his tune of reformation lowder then the offendours; his checks and re­bukes makes softer and stiller musick; and if the house bee a Rulers, his ayres shall not sound of violence, Go out, but Give place, an increpation as full of mildnesse as syllables: Give place; indeed every Min­strell and worldly strain should give place to JESUS; carnall musick must leave the roome to spirituall: Give place, one place cannot be for JESUS and the Minstrell; and most com­monly [Page 68] where JESUS is, the musick is put out of doores; Yee now therefore have sorrow, but I will see you againe, and your hearts shall rejoyce, and your joy shall no man take from you. Joh. 16. 22.

Beleeve yee?

Discovery.

Beleeve yee?

I Discover, that JESUS will not meete the heat of their importunity with the heat of a favour, (this were to enflame them into a fevour of solli­citing [Page 74] citing and obtaining) but hee retards and puts their expecta­tions about with enquiries, and conditions, and delayes; and with these hee ripens his grant and favours, and raises their rate and market, when a hastie bestowing spoyles the estimate of the favour, and lessens the authority of him that bestowes it. JESUS saith unto them, Beleeve yee? This in­terrogatorie takes up a time, first they must have time to beleeve, and to know they beleeve, ere they can informe another; and then the grant is conditionated with their be­liefe, so that their hopes are yet but to a halfe part; Beleeve ye? if JESUS may bee sure of their beliefe, they may bee sure of a favour; it is safe bestow­ing thus, a preamble of infor­mation does well, to bestow one grace upon the knowledge of another; they said, Yea Lord; then he touched their eyes.

JESUS went about.

Discovery.

I Discover here, that Christ suffers not himselfe to bee over-borne with a calumnie; he lets it not have all the talke and sits still, no, the Pharisees said, and JESUS went about; JESUS retires not for their saying, but went about; their censure shuts not the doore on [Page 76] him, but hee walkes abroad; and the more publike the ca­lumnie walkes, the lesse pri­vate walkes he: The Pharises said, he casteth out Divels through the Prince of Divels: But JE­SUS went about: If the calumnie sunne it selfe, so will hee; if it take up its Inne at eve­ry house, hee forbeares nei­ther Citie nor Village; for, he went about all their Cities and Villages; innocencie will out-face an infamie, and dare it abroad, and challenge it even on its owne borders.

He gave power.

Discovery.

I Discover, JESUS conferr'd not his power till hee had cal­led them unto him; Hee called them first ere they came; they step not to him rashly for their office, but stay a call, a summons: [Page 81] it is good to have a [...]all first for comming to JESUS, as well as for going from him: Hee called his Disciples; yet, it may be, they might advance so farre forward, as to give his eye no­tice they waited: Such deport­ments are but wise alarms to a­wake the disposition of ano­ther towards us, and in such advancements wee but make signes for remembrancers: but now he called them unto him; he will see them nigh him, that he may see them better. He called them, and that unto himselfe: in weighty deputations hee trusts only to his own examinations and judgement: While they were from him, he gave no such power; hee knew not their fit­nesse, their power to receive, and therefore hee gave no power till he called them unto him. It is good to have those neere you, upon whom you derive any place or authority; and to be so speedy in your election (though not [Page 82] hasty) that you may over­take their sollicite: first call them, and then call them neer you; He called them unto him, and gave them power.

To teach and preach.

Discovery.

I Discover, JESUS here made an end of commanding, but not of teaching; When hee had made an end of commanding, hee [Page 83] departed to teach, &c. and thus he even now obeyes himselfe, and puts a hand to the doing of his owne commands: he shews hee is lesse imperious then in­structive; Hee made an end of commanding; his authority hath clauses, and inter-stices, and pe­riods; his teaching and preaching none: Hee made an end of com­manding; but, Hee departed to teach and preach; and hee sends his Disciples out, but sits not still himselfe; he imployes not these holy Curates, to bee idle himselfe; he layes not the ho­ly burden so upon them, that hee leaves his owne shoulders bare; hee knowes hee cannot officiate so close by a proxie, as to appropriate their paines to himselfe: Having done his commanding, hee departed; not from his office, but nearer it, to teach and preach: neither de­parted he from his commanding, for his commands were to teach and preach: This is the holy [Page 84] method and order; the Disci­ple must teach before his Ma­ster; JESUS did not much til his Disciples were dispatch'd before him; the Disciple must bee there first, to cause all to bee made ready for JESUS, to see the soules or houses bee swept and garnished for him; the Disciples must come first, they must ring the Bell ere JESUS come to Church, they must reade Service ere hee be­gin Sermon: you shall sel­dome have JESUS till you have had his Disciple; hee will still have some preparations and preambles to his arrivall.

JOHN in prison.

Discovery,

I Discover here, that the very prison shall ring of the fame of Christ; no place so close and obscure where Christ cannot shoot himselfe in: When John [Page 90] had heard in the prison; no con­finement, or walls, or barres can keepe out Christ, and his Gospel and comforts: JOHN heard of him in prison; every prison will open as freely to Christ as John's; though the doores be shut, it matters not, Christ, wee know, came among his own when the doores were shut, and spake peace. But now, John sends his Disciples to Christ: wee can never bee so close, and imprisoned, but wee may dispatch a Disciple to Christ, a good thought or me­ditation: but John sent two; it is not good sending single to Christ; as many thoughts and prayers, as many such Disciples as we can, and as will, goe to­gether: John sent here his Di­sciples to him; John would have them so much his, that they may be Christs too; John would teach them to adhere to Christ, for Christ is alwayes at liberty to doe them good; [Page 91] when John, when a Disciple or Apostle may be shut up, Christ cannot; hee hath that about him, and within him, which sheds it selfe through every place, and makes all closets and prisons, high-wayes, and streets open passages. And now that Christ heares John is imprisoned, and expects his an­swer, hee sayes, Goe and shew John againe these things: yet John needed to have sent no Disciples to Christ to informe him; Christ knew both John, and his imprisonment, and was able to supply him without no­tice; however, Christ admits of it, and approves it too. Though wee know Christs omniscience and omnipresence, that he knowes all, and sees all, yet it is good to overtake and prevent his sen­ding, to bee at him first; Christ may know, and yet take no notice, till wee give it him first, till we begin to him; and now that John hath sent, Goe [Page 92] and shew John, sayes hee, these things: hee quickly dispatches them, Goe and shew; though Christ be at libertie, and John in prison, yet he gives John resolu­tion betimes: wee should ne­ver bee arrogant in the privi­ledges or liberties we enioy a­bove others. John sends his ▪Di­sciples to him, to know whe­ther hee were the Christ; and most think John knew him be­fore; yet he sends his Disciples, it seemes, for their informati­on: It is a pretty secret of in­structing, to steale knowledge and information upon others in our owne names.

Greater and least.

Discovery.

I Discover here, JESUS com­plyes not with the time and circumstance; though John suf­fer from Herod, hee shall not suffer from Jesus; he will ho­nour his imprisonment, and wreath a garland of due praise about his fetters: There hath not risen a greater then John; [Page 94] John is greater in Jesus opinion, though lesser in Herods: The lessening of desert by common reputation, should never bribe our voice from a just applause; yet, though Jesus applaud him for greater, hee addeth then he; hee that is least in the King­dome of heaven: Christ loves so to magnifie his, that they may not be much worse for it; and to stile them great so, as they shall not bee much greater in their owne opinion: Hee that is least in the Kingdome of heaven is greater; if earth will not les­sen John, heaven shall; Christ will none of his lights here be­low to shine without a sha­dow; Christs landatives are ne­ver so full and affirmative, but they are interlined with some­thing that is negative: There hath not risen a greater, and yet, he that is least is greater: How Christ at once commends and detracts! in deed, too much ap­plauding and praising is neither [Page 95] safe for you nor the party; I have said, Ye are gods, what an advancement is here from Gods own mouth! I have said, yet the same mouth shuts up with this, Yee shall die like men: it is good applauding so, that you may still take downe a greater with a greater then hee; There hath not risen a greater, yet, hee that is least is greater then hee.

DAVID an hungry.

Discovery.

I Discover, Christ is readie to untie his owne knots, and to open his owne locks, and to pull up those pales and fences [Page 102] at one time, which he set down at another; but it is alwaies for such as are necessitated to such a way, and fall by an unavoy­dable chance upon such a pas­sage: Thy Disciples doe that which is not lawfull. But hee said, Have yee not read what David did when hee was an hungry? though it were not lawfull for David to eate holy bread, yet David, when hee was an hungrie, had leave and assent: The Sab­bath was once to be punctual­ly kept, and the grinding an eare in your hands was as much as the grinding of your selfe came to, as much as a stoning came to; yet now his Disciples plucke the eares of corne and rub them, and no fault, but they were an hungry; their necessi­ty put their hand to the corne, and they pluck off no guilt, nor reap any penalty with the ear: if their hands transgress'd now, Christs hands shall seale them a pardon; hee that made the [Page 103] law, and the guilt, can easily lay his charge upon both, to winke at you, and with his war­rant, a Disciple may straine cur­tesie with a Sabbath, and Da­vid with the shew-bread.

JESUS knew, and withdrew.

Discovery.

I Discover, how Jesus with­drew himselfe from the con­spiracie of his enemies; the Pha­risees [Page 104] went out, and he retires in; they withdraw to a consultation against him, and he withdrawes from the danger of it; they hold a Councell against him, and he holds a Councell for himselfe, and advises with his breast for escape; it is happie when our advices keep time with our e­nemies: But when Jesus knew; hee doth not long deliberate upon the danger, one may even think themselves into a danger while they are thinking to a­void it; when Jesus knew, hee withdrew: it is well when wee can so providently make our head and our feet meet, that is, put our knowledge into pra­ctice.

A signe.

Discovery.

I Discover, no faire compella­tion or language can win Christ to allow their curiosity, not though they say, Master, we would see; we should not be bribed with a title to any va­nity, nor our selves easily won to betray goodnesse, and to make our selves servants to [Page 111] the humours of any that intitle us Master: for, to call us Ma­ster, with an intent only to sa­tisfie their own curiosity, is but to honour us, that they may the better embase us; to set us at liberty, that they may soo­ner confine us. A signe is that they require, and are denied; Christ had beene prodigall of these, however it came he was now frugall; there was no want on Christs part, hee was both able and willing, and gave signes, his cures and miracles were all signes; sure then the want was on the Pharisees part, a want of a sober faith and as­sent, or else a curiosity or de­licacy, or other vaine intent was in the businesse; There­fore he answered, An evill and adulterous generation &c. his de­niall is plausible and affable, though to the Pharisees; hee rebukes their request by the person of another, and informs their generation by another ge­neration [Page 112] that was evill and adul­terous, An evill and adulterous generation.

Stand without.

Discovery.

I Discover now, that Jesus is upon businesse, and in the [Page 117] heat of his function, nothing can turn his face or regard out of the way; a behold cannot so arrest his eye-beames, not though the relation of a mother or a brother put to their hands; Who is my mother? hee declines his duty and respect, and all re­lations must bee question'd of their title and interest; Who is my mother? and who are my bre­thren? such relations are but now the pauses and interjecti­ons to dispatches and employ­ments, and break off that con­tinuity which is exacted in bu­sinesse of an high and holy na­ture; Who is my mother? and who are my brethren? hee demands as though hee would decline his knowledge; indeede, in weighty Commissions wee should put mother and brethren to the distance of strangers, and open our veines for con­sanguinity and respects to run out a while, and leave our bloud and spirits, Thy mother [Page 118] and thy brethren stand without, and without must they stand a time; it is not fit to admit re­spects into the same roome with employments.

A Prophet without honour.

Discovery.

I Discover, Jesus passeth not over some kindes of con­tempt [Page 119] with silence, but replies in defence of his reputation; sometimes a silence shewes but a faint and short-winded spi­rit, that dares not breathe in the face of his adversary. They were offended: But Jesus said; he will have his say with them, and his saying shall be to repell their offence by defence of him­selfe: A Prophet is not without honour save in his owne countrey; hee will not seeme guilty of a neglect by a desert of his own, but theirs; a christian spirit should never stoop to the con­tempt of any so far, as to com­ply with it in any assent, either by dejection or cowardize: And now Jesus departs, for hee did not many mighty works there; some workes hee did, and those mighty, but not many mighty; he would not take off his penne quite, because that his adversa­ry liked not the copy, Rumpa­tur quisquis rumpitur invidia; he did not many there, for his stay [Page 120] would seem to have courted too much an approbation or respect from his enemies; and all such pretended delaies is to set up a boothe for retailing that ware you want a shop for.

And buried it.

Discovery.

I Discover the Disciples care to the memorie of their [Page 121] friend, They tooke the body and buried it; they will not suffer his body unburied: it is not fit to keep the corrupted part of a friend bare or naked; bee it a calumnie or crime, lay it un­der the sod with him, let your memory bee a grave to your friends corruptions and weak­nesses, and embalme no part but his best for posterity. Now after they had buried him, they told Jesus; they are not too hastie in sad relations; they bu­ried him, and told it after; fune­rall stories alwaies arrive soon enough, it is not seasonable to imp their wings with our fea­thers of haste: And now that Jesus heares, hee departs, When Jesus heard of it, hee departed; hee will not stay by ill newes, those are but melancholy itches which delight in fricati­ons and chafings, and stay to be rubb'd with more accents of sorrow: they are too soft af­fections which love even to sit [Page 122] and thaw at a woe or mis-for­tune: Jesus departed, and whi­ther? but apart; he departed in­to a desart place apart. At the newes of death hee separates from company, wisely practi­sing his part of separation, ere his course be to act it: to goe apart at the newes of mortali­ty, is a ceremony sutes well; such a departure answers in pro­portion to the departure of your friend, and shewes how neare you adventure for his sake to comply with mortality.

He sent the multitude away.

Discovery.

I Discover, how observant and decently ceremonious Jesus is; a multitude are met for his sake, and hee leaves not his owne to dismisse them, but leaves his owne and dismisses them, and sends those away while he sent the multitude; he leaves them not abruptly, but, in good manners, dissolves [Page 124] them; sends them away, a phrase which sounds of a milde dispatch; they were strangers to him, and therefore he sends them away, but constrained his Disciples, makes bolder with his owne; And Jesus constrai­ned his Disciples: hee sends them away, the multitude, not with any neglect or disdaine; in this phrase of sending, hee pretends rather an interest to their returne; for an affable dismission sheds such an en­gagement upon the people, as keepes them still there while they seeme to depart.

The Sonne of God.

Discovery.

I Discover, how silent Jesus is now that they worship and applaud him, here is not a word of his reply: they call him the Sonne of God, but I reade no answer hee makes; for the verse that followes is [Page 126] impertinent to this, And when they were gone over, &c. I ob­serve, hee refuses not the wor­ship nor sacred applause done him, nor takes much notice, nor prides himselfe in it: in just and due applauses, it is a wrong to your merit to denie them, and such modesty does but whisper to your goodnesse to betray it: I know, to as­sume and raise your selfe to the trumpet of another is arro­gance, and the spirits are too light that are so soone rarified and advanced; hee is no wise Musician that will make one in the consort of his owne com­mendation.

The hem of the garment.

Discovery.

I Discover, that Jesus denies them not the honour they desire; their petition reaches no nearer him then his gar­ments, nor higher then his hem: it is an honourable courtesie to bee free in such light respects, which are an honour for others to obtaine, and no dishonour nor prejudice for you to give; [Page 128] to let downe your garment, where the hem will satisfie.

Transgresse.

Discovery.

I Discover, how Christ vies question for question, and rebuke for rebuke; Why doe thy Disciples transgresse, say the Pharisees? and he said, Why doe you transgresse? sometimes the [Page 129] quality of your adversary may be such, that it wil be better to racket him his ball of reproach back, then to let it rest with you; and oftentimes one que­stion is best silenced by ano­ther; Christ silences the Pha­risees Why do thy Disciples trans­gresse, with a Why doe you also transgresse? and, their tradition of the Elders, with the Comman­dements of God.

Not away fasting.
[Page 130]

Discovery.

I Discover, how fairely Jesus intreats these that visit him, and accompany him; and be­cause hee would have his wel­come as generall as generous, hee called his Disciples unto him, they must take notice hee in­tends his affability exemplary and imitable; and in this en­tertainment he spreads a table to posterity, and commends a modell and copy of hospitali­tie to the world, for hee gives his company that continue with him a positive repast in this ne­gative resolution of I will not send them away fasting.

The Disciples to the multitude.

Discovery.

I Discover here Christs or­der, and care, and demea­nour at his bountifull distribu­tion; hee tooke the loaves and fi­shes; but ere hee tooke them to give, hee gave thankes; hee gave first to God that had gi­ven to him, he carves out a tri­bute to him, before hee carves [Page 132] to the multitude; and tribute to God enables him better to distribute: in such a giving there is nothing given away; to give thankes thus, is to say grace af­ter Christ: now, hee brake, and gave to his Disciples: here is no newes of his own eating, what hee takes or breakes is to give a­way; the care of his guests takes place of himselfe; hee brake, and gave to his Disciples, not to the multitude; though he be prodigall of his fare, yet not of himselfe; he serves not out himselfe with his loaves and fi­shes; hee gave to his Disciples, hee preserves his owne honour at the table, and what he does to the multitude, is by his ser­vants, the Disciples; hee gave to his Disciples, and the Disciples to the multitude.

Get thee behind me.

Discovery.

I Discover, how tender Jesus is of his honour and authori­ty, and how sensible of checks from his inferiours, or any thing that may impaire or de­tract; Peter rebuked him, and he rebuked Peter with advantage, Satan; &, thou art an offence unto mee: it is wisedome to let your [Page 134] servant know his distance, for phrase and behaviour, and not to suffer him too neere you in either; by how much hee is lesse a servant, by so much you waste from Lord and Master; Get thee behinde mee, is a good phrase to tell him both his place and your owne; and the Livery fits best when the ser­vant is behinde, and the Master before; Get thee behind: it seemes Peter was advancing a little too forward, what a check shall those have, who will even step before and be­side him in his office of media­tion! Get thee behinde me, will bee his language, know your place; your place is but the place of a servant, and an un­profitable servant; your place is but the place of a creature, mine of a Lord and Creator, Get thee behind me; your place is a place of guilt, of unworthi­nesse; mine of merit, of satis­faction.

Indignation against the two.

Discovery.

I Discover, that Jesus will not tolerate a quarrell unpacifi­ed, especially among Disciples; Jesus called them that had in­dignation, to him; if Peters sword be drawne, hee 'll com­mand it back into the sheath ere he goe; he called them, hee takes notice of their diffe­rence, hee will not leave it to [Page 136] its selfe and to them; the de­cision would bee speedy, lest there bee too great a prevai­ling, for the ten were moved a­gainst the two; he knew there is danger in trusting a contenti­on too long with the parties, though they be Disciples of the Church: the ten were moved a­gainst the two; the lesser and fewer ever suffer from the more and mightier, the two from the ten: and how soone were the ten moved before the two! an harmony is easier pre­served among few then many, among two then ten; the two are brethren, they keep the uni­ty and fraternity still whole, when the ten are in indignation; the ten were moved, more will ever bee at a businesse of indig­nation rather then peace.

The poore widow.

Discovery.

I Discover, how observant Je­sus is, hee takes notice from the rich to the poore; he saw the rich men, and hee saw also the poore widow; the poore is equal­ly in his eye with the rich, and she is rich enough, in that notice he tooke of her; the rayes of his eye set as high a rate upon her as them; nay, higher, they seeme to beate full upon her, [Page 138] and but to glide upon them in their passage; hee saw the rich men, and hee saw also a poore wi­dow; He saw also, as though hee saw over them unto her, and tooke the rich but by way of perspective to look on the poor, and by this art of survey to ad­vance his commiseration by the comparison and inequali­ty: neither did hee looke so much on them as rich and poore, but how they disposed and dis­pensed their wealth and pover­ty, and how they cast in their gifts and mites: hee saw the rich men casting in, and hee saw also a poore widow casting in; though in possessing, the rich have odds of the poore, yet in disbursing, the widowes mites are as plurall as their gifts.

Jesus held his peace.

Discovery.

I Discover Jesus his silence, he held his peace: hee would not easily answer nor vie to every common reproach; too much exceptions tendernesse betraies a cause more; for where are the replies more violent then [Page 142] with the guilty? Hee held his peace; a tardy and slow de­fence hath ever more grace with it then a rash and vio­lent: and now that the high Priest adjured him againe, Je­sus saith unto him; wee count them but sleight bells which chime at the first pull, and a weake lock that opens at the first turne; Jesus held his peace, this was his grave silence which would not chime nor open till the high Priest put more strength to; I adjure thee by the living God, and then, Jesus saith unto him.

Not on this fashion.

Discovery.

I Discover, nothing will soo­ner▪ create an amazement and admiration, then an acti­on out of the rode, or high­way [Page 146] of working; They were all amazed; and why? they never saw it on this fashion; had it been on this fashion, they had not been so amazed: The way to be eminent and famous, is to doe something not on this fa­shion, to bee something excen­trick and incongruous in your attempt: Men alwaies turne after him, who turns the wheels of their expectation a new way.

Immediately.

Discovery.

I Discover, by that time Christ came here, there came one to meet him, immediately there met him; immediately, hee gave him no time to escape; Christs holy offers and oppor­tunities must be taken, and the more immediately the better; the closer and neerer you stick to the opportunity, the sooner and surer is Christ yours: Im­mediately, [Page 150] then, when Christ came out: When hee was come out; Christ hath his times of comming out, that is, of revea­ling and shewing himselfe to a soule, and then it is good meeting him, and taking him in his early dawnings, and holy discoveries of himselfe to the soule: When hee was come out, immediately there met him; there should bee a meeting on our parts then, as well as Christs, a holy preparation and endea­vour is a rising up, a stepping forward, a making towards Christ, a meeting him, There met him; and where did hee meet him, but when hee was come out of the Ship? it is good taking Christ at his first landing with you, at his first comming upon your borders or coasts; when you heare him preached, or when your heart and affections are touched with him, and a little affected with his Gospel, then hee is landed on your [Page 151] shore; your senses and affecti­ons are the coasts and borders of your soule, and there take him, and meet him; Immediate­ly there met him.

The Daughter dead.

Discovery.

I Discover, how soon a carnall hope would give over, how soon it despaires, Thy Daugh­ter is dead, and why troublest thou any further? as though all [Page 152] were at an end with the Daugh­ter, all life, and spirit, and ex­pectation, and importunity: such faint spirits must ever have some principle, some pulse or motion in a businesse to encou­rage them on: if shee bee dead once, they die too; such looke not at Christ, at his power, at his life and word, but at the Daughter that is dead; they consider not how Christ is a­live, and how soon he may blow a spirit into her arteries, and a soule into her body, and a sparke into her ashes; but the coldnesse in the body, and emptinesse in the artery, and incineration in the ashes; eve­ry sleep is to them a death, e­very obstruction a destruction, every decay a ruine irrepara­ble, every dissolution an anni­hilation, prayers and holy im­portunities are vaine troubles, and hopelesse endeavours, and redresse of impossibilities, Why troublest thou the Master any fur­ther? [Page 153] how soone a weake sug­gestion stops all the wheels, and retards the businesse, and ama­zes the proceeding! how soon they are taken off with any period or clause! Why troublest thou any further? not any fur­ther probability or likelyhood, not any further trouble or en­deavour with them: how ea­sily is a carnall reason convin­ced! how strong an Argument can nature make! how soon is her word taken, thy Daughter is dead!

Pray yonder.
[Page 156]

Discovery.

I Discover, that Jesus teaches a decorum to his Disciples at Prayer, Sit yee here; hee places them, and orderly, Sit yee here: doe not leane here, or use any irreverent gesture, but, Sit yee here; and not while I pray here neither, but, while I pray yonder: thus he wisely distinguishes his duty and theirs; if they sit here, he will pray yonder; they must keep a decent distance while he officiates; they must bee here, and he yonder, not both here. or both yonder▪ but as though here he had appointed seats for them▪ and yonder a pew for himselfe; and, sit yee, while I goe, that is, quiet, settle, compose your thoughts & passions, stay them from wandering and straying; Sit yee, that is, put your selves in a firme posture, use your preparation while I use mine; Sit yee while I goe, that is, my [Page 157] spirit, my soule hath a journey to take, yet, beyond yours▪ as far as a prayer: Sit ye while I go and pray; and, sit yee while I goe, as though here should bee the Congregation, and yonder the Minister; Sit ye while I goe, while I move in the services, while I, I your Master, and Minister, and Bishop of your soules▪ while I goe: And hee goes not alone neither, hee will have his holy assistants and co-adjutors, as a grace and honour to the prayer and service, though they do lit­tle; and they shall not goe after him to this holy businesse nei­ther, but with him, as it were beside him at the holy imploy­ment, And hee taketh with him Peter and the two sons of Zebedee.

Jesus met them.

Discovery.

I Discover, they that go up­on Jesus businesse shall bee sure of his company sooner or later; if not at their setting forward, yet ere they come to their journies end: as they went Jesus met them, them that were seekers and followers of him, them that had a longing and de­sire after him, he met them; but it was in their journey, in their going, in their employment [Page 161] about him, as they went: If Je­sus meet any, it shall bee such as are going and stirring towards him, for then he 'll meet them, save them a labour in their holy pursuit after him; hee 'll meete them, and by this motion ena­ble them more to go and follow him; he seldome meets any that stand or sit, but rather meetes with them in a check or rebuke, as with those in the parable, Why stand ye here idle?

He saw and glorified.
[Page 162]

Discovery.

I Discover, how deliberately the Centurion censures, with what caution; hee first saw what was done, then, Certainely, &c. while all was a doing, hee said nothing, he forbore till he saw how the wonder would prove, and then hee said, Cer­tainly: the best verdict is that which is given after cleer testi­monies; halfe premisses allow but halfe conclusions; there can be no saying Certainly, till there bee a seeing what is done, and now the Centurion saw, he glorifi­ed God, saying; where there is a seeing, there will bee a saying too; if we open our eyes upon the works of God, wee should open our mouthes too; wee should say as wel as see, He glori­fied God, saying: but first there was a seeing, before there was a saying; our eyes should bee the Tapors to light us in our admi­rations [Page 163] and praises below; but in wonders above, I will say as certainly, though I never saw; We walke by faith and not by sight.

Stood by the Crosse.
[Page 166]

Discovery.

I Discover, those that have any relation to Jesus will be sure to be neere his Crosse, yet Jesus and the Crosse must bee together, or else you shall have none of them there: if the Crosse be there and not Jesus, you shall neither see mother, nor mothers sister; those that stand by the Crosse when Jesus is not there, are some whom their supersti­tion have brought thither, not their religion. Now there stood by the Crosse; they passe not by it in a dis-regard, but take it for a thing they may stand by; that is, they come under the shadow and patronage of it: I see it was enough for these here, the mother, and the mo­thers sister, to stand by the Crosse; they were crucified in the stan­ding by it; but for us, we must goe neerer it, be nayled to it, For they that are Christs have cru­cified [Page 167] the flesh, with the affections and lusts.

Philip, and Andrew, and Jesus.

Discovery.

I Discover here, a desire in the lay and ignorant to see Jesus; saying, Sir, wee would see Jesus: their course and addresse for it was this, The same came therefore to Philip; the way to [Page 168] know Jesus, or his Gospel, or graces, is by Philip; if you would see Jesus, come to an Apostle, to a Philip; the same came there­fore to Philip; therefore, even for that cause, for seeing Jesus: it is not for us to have Jesus in our eares, but our eyes too; to heare of him, but to see him; to have a spirituall knowledge of him, That I may know him, (sayes Saint Paul) and the pow­er of his resurrection: and in their addresse to Philip for the knowledge of Jesus I discover their reverend opinion of an Apostle, saying, Sir; an Apostle or Minister hath so much pow­er about him, as to perswade them into a Sir that seek him; and those that would see Jesus, that desire and long after the sight and knowledge of him, will alwayes give a faire respect to Philip, even, Sir, we would see: thus they come to Philip, they step not sawcily to Jesus him­self, but they make use of Phi­lip; [Page 169] Philip must be their expo­sitor, and commentator, and director to Jesus; not like those who step to Jesus first, and leave Philip and all hee can doe; they will not bee behol­den to the Church, they'll find out Jesus themselves: yet I see Philip shewes them not Je­sus at the first, or by himselfe, but he'll take Andrews opinion with him, Philip commeth and telleth Andrew; in the businesse of seeing Jesus, or any thing of his, it is good having more eies along with us then our owne; an harmony and consent does well, and Andrew may fur­ther us; neither does Philip or Andrew make any such re­port of Jesus as may stay them from seeing; no, it were not enough for them to see Jesus in Philip or Andrew, but in himselfe; they must not rest in Authority, neither in Philip nor Andrew, nor make them their period for seeing, that [Page 170] they may say with the Sama­ritans, Now wee beleeve, not be­cause of your saying, but because we have seen him our selves.

Little of stature.

Discovery.

I Discover, how many things put themselves betwixt us and Jesus: though our desire be to see him, yet there will ei­ther be a prease to hinder us, a [Page 171] crowd, a constipation of vaine thoughts, and worldly solici­tations, which will interpose and eclipse the clearenesse of Jesus to us; Hee sought to see Jesus, but could not for the prease, or else our owne stature will be a disadvantage in our indea­vour and seeking; hee sought, but could not see, for hee was little of stature; though our lownesse or dis-proportion may hinder us, yet our soules must have a raising, an elevation to see him; they must bee a little divined and deified, a little glorified in inchoation; they must bee taller, and more divinely lofty for Jesus; He was little of sta­ture, and therefore could not; our statures of nature are but low, but dwarfish, shadowes cast at noone, neither can wee with our Inch take measure of his Infinitie; our Reason is too short to make a per­spective for seeing Jesus; it is but little of stature, grace [Page 172] must advance it higher, and give as much faith as will make a holy perspective; for, Faith is the evidence of things unseene: And this prease will still bee in our way to Jesus too, he could not for the prease; if wee would see Jesus, it were good acquitting ourselves of the multitude, and getting cleere of the prease of the world; for many are thron­ging about Christ, Many are called, but few chosen.

They besought him.

Discovery.

I Discover, what an interest and obligation publick fa­vours lay upon those they con­cerne! how many here come to Jesus in the Centurions be­halfe! They came to Jesus; they, even they who had a common interest in the courtesie he did, [Page 176] He loved our Nation, and built us a Synagogue, and for this love to their Nation, they returne him love againe, for, they came to Je­sus for him; and for his building a Synagogue, they build him a good reputation saying, that hee was worthy; and why? because hee loved our Nation: if you would gaine a people you must doe something that is popular; nothing wins a Nation so as a Nationall favour, and to doe this, you must raise your cour­tesie a story or two higher then the ordinary heighth; hee built us a Synagogue, you must build something, that is, doe some­thing of eminency, of notice, of duration, that may towre, and may continue above a private favour: you must build, that is, lay things together, reconcile, and cement, and unite; and such structures of friendship and charity are such Synagogues as would be built both in civill and holy societies.

The Tabernacle.

Discovery.

I Discover, as soone as any thing below pleases us, how soone wee would bee building, providing for residence: Peter is but a little advanced and en­lightned, and now no place will serve him but here, It is good for us to bee here, here in [Page 178] this mount, here, where we see such a glory, such brightnesse or rayment, but yet in all this, not knowing what hee said: Oh the vanity of a carnall sense! how is Peters eye ravish'd with these that appeare, with Moses, and Elias, and their bright apparition! he sees their lustre, and must needs make them Tabernacles; it is dange­rous to have the glory of the creature too much in your eye, lest you admire it, and advance it too much: Let us make three Tabernacles, one for Thee, one for Moses, and one for Elias; how is Peter transported, to reckon Moses and Elias with Jesus! one for Thee, and one for Moses, and one for Elias; what an errour was this in Peter to set up Moses and Eli­as Tabernacles with Jesus, on the same Mount and height with him! to honour a saint or creature with the Creator! yet in all this, not knowing what hee [Page 179] said; for had hee understood himselfe, sure here would have beene no such building, no such making of Tabernacles.

Hee set his face.

Discovery.

I Discover here a firme reso­lution in Jesus; if hee look towards a place or purpose in earnest, hee goes on for it, and turnes not back on his way; Hee see his face to goe; his very looks and face shall steere him, [Page 180] and his countenance shall bee set, that his feet may goe the more firmely, hee set his face: those that are unstable in their wayes, have their faces running and stirring, not well set, not stedfastly; and they that goe back and Apostate in their re­solutions and purposes, never had their faces stedfastly set: He stedfastly set his face, and whi­ther, but for Jerusalem, a place hee was to suffer and die at? In necessities and occasions which we cannot avoide, it is good to set our face, and stedfast­ly to conforme and confirme our resolutions: never a Martyr nor holy Saint in their suffe­ring, or way to the heavenly Jerusalem, but they had this ho­ly feat of setting their face, and stedfastly to go; for no man look­ing back is fit for the Kingdome.

Whom say the people.

Discovery.

I Discover that Jesus desires to heare from his Disciples the censures and opinions of o­thers; he asked them, Whom say the people? he askes them of the people, he speakes to the multi­tude through a few, as one that looks on a large object through a small Lattice or Casement: you may often take a measure of the peoples opinions better by anothers line then your own; he asked them, them that were [Page 185] often abroad and conversant, he asked them, Whom say the peo­ple that I am? if you would heare your owne report, lay your eare to their mouth, theirs, who are your Creatures and Disciples, or Intelligencers: reports and censures are the best heard; as Imagery is seene, at a distance; Whom say the peo­ple; it is not the say or voyce of a few that should move us, but what say the people? or Whom say the people? their censure would be sought and enquired after; it is good hearing what we are as well to others as our selves; the multitude are such a Chrystall as wee may dresse our conversation and actions by, Whom say the people that I am? not what or whom are any of the people, not what is this man or that; such enquirie is over our owne threshold, and out of our owne doores, and is very curious and imperti­nent, Christs is more domestick [Page 186] and homeward, Whom say the people that I am?

Some say ELIAS.

Discovery.

I Discover how diverse are the opinions that waite upon a­ny famous or publike partie; some say John, some Elias: like an optick glasse held be­fore [Page 187] the Sunne, whose beames by shooting in make many va­rious colours, they that sunne and ayre their good parts a­broad, shall alwayes be thus va­riegated, and parti-coloured by opinions and censures, which strike upon them▪ a John, and an Elias, and an old Prophet. What a retraction in opinions here! how diverse is the medi­um or judgement which people look thorough! how broken the forme and figure appeares into one and another, into a John, or Elias; in one opinion or a few perhaps he is onely a John, onely an Elias, or onely a Christ; as in one intire Chry­stall, there is but one face or whole proportion: but if this one be shivered, how many ap­peares! if it be some say, or o­thers say, then the glasse is shi­vered, the people are broken and in parts, the refractions are as diverse as themselves, then a John Baptist, or Elias, or an [Page 188] old Prophet; yet is not Christ put by his doings, by the say­ings of any; though some say, and others say, he keepes himself Christ still; they cannot talke him either from himselfe or bu­sinesse; neither by saying he is this or that can they say him into an Elias, or John Baptist, or an old Prophet: it is no mat­ter how many and diverse the opinions be about us, so we con­tinue one and the same; if Christ be Christ, it is no matter who say hee is either John or Elias.

As JOHN also.
[Page 192]

Discovery.

I Discover that even the Disci­ples stood need of a document for prayer, Lord teach us; though God gave them free and full graces, which could be fluent and largely dis-sheve [...] in de­votions, yet, Lord teach us; one would thinke God had taught them sufficiently in joyning his spirit with theirs, his grace to their nature, his holy affecti­ons to theirs, yet, Lord teach us: wee must have another, a se­cond rule, and modell for our devotions; the spirit, though of a Disciple, may be too devoutly licentious and too holy a liber­tine and out-law, unlesse there be a law, a rule to straiten it; the girdle of a liturgie does well, to buckle in our holy passions and affections, which would bee a little too fluent and scatter'd in themselves: it is good going to God, as Saint Paul went to [Page 193] Jerusalem, behold I go bound in spirit, therefore Lord teach us, that is, let us have a forme of prayer; this is no new request, no teach us as John also taught; there have beene still some teaching, some formes of prayer both before Christ, and now should be after him too; John was at this ere Christ came, John was teaching, and disper­sing copies and formes to his Disciples; as John also taught his Disciples.

Your lights burning.
[Page 194]

Discovery.

I Discover there must bee a holy girding and trussing up for heaven, let your loynes be gir­ded; if any affection or passion hang loose about you, let those that have most of the loine in them, that is, those that are most carnall and fleshly, gird them up; let your loynes be girded, that is, close and strait bound and gathered to you, let them be girded; they may bee tied or slackly and loosely pinn'd up, that is, your affections may pretend well, be good and mo­rall, or sleightly religious for a time; but when they are so slenderly tied, they may soone fall loose about you againe, let them be girded▪ and no more; and yet not too strait neither, lest they crist and gird into Christian stoicisme, or too much austerity: and let your lights be burning too; the light [Page 195] of reason, and that of grace, and that of nature, or what o­ther tapour your God hath ligh­ted you up; let them be burning, that is, full of heat and light; not onely shining, but burning, that is, not onely in shew and profession, but burning, spark­ling with true heat; not casting any false flames, but true spiri­tuall fire; burning, that is, di­spensing as well a vigour and influence upon others as your selfe, that you may kindle your neighbours fuell and set his ho­ly affections on fire too, let your lights be burning.

Followed a farre off.

Discovery.

I Discover that Christ hath still some in a society that will follow, but Peter followed: Peter will not give over, hee will go how ever the world go; yet though Peter bee the onely Disciple that followes him the danger and miserie of the season takes him much off in his following; for, though he followed, yet he followed but a farre off, and this pace and di­stance [Page 197] a farre off keepes him from a totall declination and forsaking: let us keepe us fol­lowing then however; though we follow but a far off, yet let us walk in sight of Jesus, that our eye lose him not quite, nei­ther the world and affaires of it interpose themselves fully, and eclipse all: but Peter followed, and, at this time of suf­fering, Peter before all the rest; this was in presage and omen, because hee was to follow him in the like suffering; and hee followed a farre off, which fal­ling so farre behinde, was a pre­amble to a further distance, e­ven that of deniall.

Drie places.

Discovery.

I Discover the Diveil will not alwayes bee tempting, and suggesting, and working, but he will have his times of going out; when the uncleane Spirit is gone out; there is no man but he shall have his Vacation as well as Terme-time, and that [Page 199] time shall be a season of clean­liness and morall neatness with him; when the uncleane Spirit is gone out: hee that kept the roomes of the soule sluttish and foule is gone out, hath quit the place, and now his progresse is restlesse and unquiet, for be­ing gone out, he walketh; [...]i [...] he is busie seeking new house­roome, new lodgings, but the places are not for him, they are too drie; therefore he walkes through, hee makes no stay nor residence, and why? the places or soules are drie; drie, that is enflamed, and heared with grace and holy affections; as the Hart thirsteth after the water brookes, so thirsteth the soule af­ter thee, O God: the places are thirstie and adust, and scorch'd with heat and pierie; and these are too drie for him, they must have more of the f [...]nne and carnall quag-mire, if hee stay or take up his Inne, else he walkes through; through, in­deed, [Page 200] for they will not let him rest, nor hover, nor retard with a temptation, seeking rest but sindes none; the graces in the place where he walkes are busie to dispatch and expell him, so that he walkes through, and then back to those soules a­gaine that were his; I will re­turne to my house, saies he; my house, those that give themselves more freely to his suggestions, and uncleane inspirations are his indeed, he hath more inte­rest and ingagement there; my house, for hee takes up and fur­nishes their roomes, their hearts and thoughts, with lusts and iniquiries, which are the onely furniture and stuste hee brings.

JESUS before them.

Discovery.

I Discover 'tis good being in the way to Jerusalem, And they were in the way; so long as wee are in the way, we are all upon the ascent and going up, as they were in the way going up; so long as we are in the way, every step we take is nearer heaven then other: these in the way here [Page 202] were going up to Jerusalem; the Jerusalem wee go to is above too, situated on high, and eve­rie pace thither should bee lof­tier and more advancing then other; set your affections on things above, Colos. 3. 2. and these that are in this way to Je­rusalem, they shall bee sure of Jesus before them, for, our High Priest is passed into heaven, even Jesus the Sonne of God, Hebr. 4. 14. it is safe going there where Jesus is gone before, and wee may trace him indeed by his bloud into heaven; besides he scatter'd such graces and ver­tues as he went, that the way is become more pleasant and ea­sie: this it is then to have Jesus, as they had him here, before; but it is dangerous putting for­ward before Jesus; they that would be at heaven at once, in a rapture, and would take post and spurre away in a good mo­tion, would bee at Jerusalem before Jesus; for his pace wee [Page 203] know was soft, and grave, and serious, and continued; he rid thither on an Asse, and then his haste could not bee great: yet though we take Jesus here, as these tooke him before, yet we shall be amazed and afraid, as we follow after; and they were amazed, and as they followed they were afraid; there are ma­ny things which come in our way as wee are following Jesus, many things to amaze us, the e­ternall generation, the word was with God, &c. the incarnation, the power of the Highest shall over-shadow thee; these and o­ther divine Mysteries will a­maze us, and then the afflicti­ons, and tribulations, and suf­ferings in the way after him will make us afraid, for we must be crucified to the world, and the world to us; and we must for­sake our selves, and take up our Crosse and follow him.

The greatest the least.
[Page 207]

Discovery.

FOr, by the way, &c. and I discover they were quite by the way now; who should bee greatest? this is no way for a Disciple of Christ, to dispute for Primacie, the Kings of the Na­tions exercise Dominion; who shall be greatest then, is a question for them, for their ambitions, for their dominations; but the Disciples honour is like their profession, is quite crosse to theirs, to be least with them is to be greatest; who shall be least then? humility and low linesse are the spirituall honours and greatnesse, and every such de­clination is an Apostles ad­vancement and greatnesse; yet there is an honour too for a Disciple and a double honour, saies the Apostle; there is a Lordship and Mastership too, the very spirits were subject un­to them, and their power in the [Page 208] keyes, is a power over every spirit too, whose sins ye retein they are reteined, &c. And here must needs be a greatnesse which hath influence so farre as to the soules and spirits; and there is another greatnesse too, of title and compellation, some Apo­stles, some Evangelists, and some Doctors, &c. some Over­seers, looke to the flock over which the holy Ghost hath made you Overseers; and some Angels of the Church, to the Angel of the Church in Pergama, and to the Angel of the Church in Sardis: and Paul invests and inables Timothy thus, These things command and teach; a Disciple may command then as well as teach, may bee as well Imperative as Indicative.

Whose shooe-latchet.

Discovery.

I Discover, that Christs shooe was his Gospel, therefore saies he, Over Edom will I cast out my shooe; and this shooe, the Gospel, is fit for his feete; and the lowest part of him, his hu­manity is his feete, for with that his God-head stood and walk'd upon earth, and there­fore happie was that sinner that could kisse his feete, and wipe them with her haires, and wash [Page 210] them with her teares, when his shooes, his Gospel, was on. And now how beautifull are the feete of him that brings glad-tidings! for upon these was his Gospel drawne, that holy shooe, which was onely made for his Last; no other can fit it, but him, but his gra­ces and mysteries; and yet these shooes have a latchet, the holy language, and parables, and phrases tie on, and fasten these shooes; and these latchets are on­ly for Prophets, and Apostles, and Ministers to un-loose; every rude hand and un-hollowed finger must not touch these latchets, nor these shooes: I am not worthy, saies John; if John was not worthy, nor good enough for this service of un­loosing, and interpreting, and expounding, what are we? to preach or teach, is no more but to un-loose a latchet of the shooe, the Gospel, to un-loose; it is an un-loosing then, an unty­ing [Page 211] the knot: there must be no breaking, nor cutting, no vio­lent pulling off of the shooe, that is, no giddy, no ha­stie, no inconsiderate expoun­ding, but an unloosing the latchet, a carefull, and sober, and gentle hand must be used, such a hand as will un-loose.

Those men.
[Page 214]

Discovery.

I Discover how soone any thing of wonder strikes the true beleevers into devotion, and protestation; when they had seene the miracle, they said, This is of a truth that Prophet; when they had seene, they said: Wee must have a sight before wee will say any thing; and of a truth, before wee will affirme any thing, or avouch any thing. Our eyes are the only sense of credit and employment with us, and they must be spoken to first, when they had seene the miracle, our Saviour bespeakes their sight, and that will soone make report of it to their judgement and affections, and winne him a partie soone in a soule; if he get but the eyes to consent, the other parts will be easily perswaded, when they had seene the miracle, they said: and then the parties that see [Page 215] are observable, if they bee as they were here, those men, there is more hopes; those men when they had seene: now those men were people of meane ranke and fashion, and when they had seene, they said, This is that Prophet; but the richer, and greater; and wiser men, the Pharisees and Scribes, they saw the signes and miracles, but no better for the fight, they said not This is that Prophet, but he is a Samaritane, and hath a Divell.

Willingly received him.

Discovery.

I Discover that having Jesus, wee have our desires, and with dispatch too; for, having received him, the Ship was imme­diately at the land whither they went; immediately, without any crosse winde or wave of impe­diment; if we be then embar­qued upon the Sea, that is, en­gaged or tossed in any worldly [Page 217] affaire or trouble, let us make all haste we can to receive Je­sus, and we shall be at land im­mediately; and the Ship was imme­diately at the land: yet many re­ceive Jesus into their Ship or fraile barque of their souls, and meete with many a high Sea and rough storme, which keep them from whither they would go, but then they receive him not as these; here, they willingly received him: there must bee a willing receiving, a free-hearted open receiving; neither must we receive him so much for our selves, and our present redresse and successe, as for himselfe; many receive him, and willingly too, but their owne need, and extremity, or desire prompts them, and then they receive not him, him as pure Christ, as on­ly Redeemer, but him as a pre­sent Fautour, or Deliverer; and such willingnesse may bee ra­ther a remora, and retard then facilitate.

A Kingdome divided.

Discovery.

I Discover, that division is the way to desolation: Divide and [Page 221] rule then is no Aphorisme here; discord does well in any mu­sick, but the musick of Sove­raignty: whatsoever the King­dome then or Empire bee that wee have, let us keepe it from being divided: nothing spoiles our Kingdome of nature so much as factious humours, and distempers, and bruisings, and breakings; for these set up unwholsome stares, and infect, and corrupt the good Provinces and Shires of our flesh and bloud; and by this wee are soone brought to desolution: or, if our Kingdome be a Kingdome of grace that wee have, let us keepe it from being divided; no­things brings this Kingdome to desolation sooner then a law in the members warring against the law of the minde; for in every Kingdome there should bee a continuity, and concatenation, and consolidation, and where the Kingdome is divided, there must needs be a dissolution and [Page 222] parting of the parts continued, and a breaking and rupture of the links, the lawes, and firme combination; and now all is divided, and there are so many flawes and chinkes, that any thing may flow in: division is the leekes of the Kingdome, and where these are open, there may soon spring in a tide which may drowne all.