LONDON Printed by R: Y for Philip Nevil. And are to be sold at his shop in Juye Lane at the sign, of the Gun: 1640:    

HOLY discovery AND FLAMES.  
By JOHN SALTMARSHE, Mr. of Arts of Magdalen college in Cambridge, and Rector of West-Ileslerton in Yorkshire.  
Open thou my Eyes that I may behold wondrous things out of the Law,  Psal. 119. 18. 
My Heart is enditing a good matter,  Psal. 55. 1. 
LONDON, Printed by R. Y. for P. Nevil in Ivy-lane. 1640.   

TO THE HIGH AND MIGHTY PRINCE CHARLES, PRINCE OF GREAT BRITAIN.  
Most excellent Sir,  
DRawing my breath every day more happily by the favour I received from Your royal Father, if my Pen should forget You, it had more ink than either allegiance, or loyalty, or duty: The Eyes that I here present Your. Highness, I confess durst not look his majesty in the Face; He hath so much of Caesar about Him as strikes me into a non possum ferre fulmen: but yourself, being yet a divine spark and ray from Him, and not ascended Your Meridian of sovereignty, is not become so awful, nor so inaccessible. We may see that Sun in his Rising, whose beams may at his noon chide our weak eyes for the attempt: This Sir I speak of You, who is but now in Your East, having Your noon-point before You, and may You drive on happily to Your glory both in Your Heaven and kingdom below, and the kingdom of Heaven above.  
And be pleased, gracious Sir, to let these Eyes here light but a beam of Yours to the holy Scripture, and to air but Your bosom at these Flames, and to suffer these leaves, thus seeded with divine thoughts, to be a robe of holy ermines to Your soul: I lay myself and papers at Your royal feet, and am  
A beadsman for Your highness J. Saltmarshe.   

The Eye and Heart.  He that is spiritual discerneth—. My Heart was hot within me—. 
THese are the two only parts we have, both for soul and Body; our faculty of discerning and affecting, of knowing and loving. And if these two be sanctified, we are complete; for it is not enough to be holy in our Eye only, to be enlightened in that Organ; the single theory and speculation of goodness lights us but to a brighter damnation, and serves only to gild a little our dark condition: Dives in his Hell had a Heaven, and the joy of it in his Eye; yet he had not a ray more either of holiness or bliss. He that is only a seeing Christian, hath his salvation merely in perspective; and such is but Ethiopian holiness, that hath a bright Eye in a dark body: the Heart then is the part must be affected as well as that; and this must not be barely enlightened, but inflamed: many Hearts may have sudden illuminations and coruscations of grace, and yet be no more truly holy than they were: the Sun may shoot in at a Casement into a room, when a cloud or curtain may put out all the light that is there; but if he meet with such a place that his beams and light may combine and conspire, you shall soon feel a strong warmth, and an able influence: It is thus with grace in the Hearts of the Saints, the light of it is not saving till it create a heat and holy inflammation in the affections, as well as a radiation; till it scorch as well as enlighten, Did not our hearts burn within us while he talked with us, and while he opened to us the Scriptures? Therefore I present you an Eye & a Heart; the one for knowledge, the other for affection; the one in meditation, the o there in inflammation; the one seeing and discerning, the other kindling at the sight: for, though I understand all mysteries, and all knowledge, and have not charity, I am nothing, 1. Cor. 3. 2. that is, though I were all Eye, and had not an Heart inflamed, I were not any thing; yet my Heart cannot want this Eye, for than I should have a zeal, that is, a flame, as the Apostle says, but not according to knowledge: Therefore, O my God, let me never rest but with Eyes thus open, and never die but by these flames:  
Igne perire tuo clademque authore levari.   


THE SCOURGE  John 2. 15. And when he had made a scourge of small cords, he drove them all out of the Temple. 
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, and made use on it; Neither made he it to cast by, but he put it into the hands of his Disciples; and when he gave them the keys he gave them the Scourge too, tied at the same string where the keys 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? says Saint Paul; the Apostle had a lash, which he took from Christ's 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 offenders in the Temple may not be beat like servants, but whipped like sons: of small cords; where the punishments are easy and calm, the scourge is of our saviour's twisting, of small cords; and with this they may be driven, and driven out, he drove them all out. If one lash or rebuke will not serve, they may be scourged out of the Temple. There are degrees for this holy punitive engine; If he will not hear thee, tell it to the Church; and if he hear 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.  Math. 8. 26. Why are ye fearful oh ye of little faith? Then he arose and rebuked the Winds and the Sea. 
Discovery.  
I Discover the temper and moderation of Jesus; Then he arose and rebuked the wind. Even now the wind blew from himself; Why are ye fearful, oh ye of little faith? and this storm of his passion dashed worse on his Disciples, then that of the Sea: but how soon he takes leave of it, and clears into a calm! how soon are the waves of his soul, his affections, smoothed! and now a gentle gale of favour blows upon them: he arose and rebuked the winds and the Sea; yet he speaks not to the storm and passion of the Sea, till his own were over: We cannot justly rebuke that passion in another, which we bring in ourselves. Christ, from his own serenity to his Disciples, instructs the wind and the Sea to a calmness; and 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 calm, and of a Christian storm and passion to clear into a calmness: 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 be raised a little, and blown into a storm, we should rebuke them ere they advance to the mischief and destruction of any; be angry, but sin not.   

The house upon the Rock.  Math. 7. 25. And the rain descended, and the floods came, and the winds blew, and beat upon this house; but it fell not, because it was founded upon a Rock. 
The Flame.  
LOrd, how firm is the building which hath thee for a foundation! How sure! there is no shaking it, no undermining it, no ruining; for they that are rooted and built up in thee, are established in faith, Coloss. 2. 7. What a fixation is here! what an establishment! who was ever knit unto this foundation and fell? Judas fell, Hymenaeus fell, Simon Magus fell, Julian the Apostate, and many others went back, and walked no more with him, John 6. These were goodly buildings and famous structures, and had many Tarrases and Balconies of devotion, which raised them high and eminent in the Eyes of all: they had a form of godliness, 2. Tim. 3. 5. These Houses were glorious for form, for appearance, but alas, how are they fallen! how scattered! they had no rock for foundation; and how soon the wind, the blasts of tentations, how soon the floods, those waters of tribulation had washed them, and blown and ruined them! David and the rest of God's Saints had their Houses surely built; The waters, says he, are come into my soul, and yet his House stood; They went out from us, but they were not of us; 1. John 2. 19 Here is the house fallen; because they were not sure and fast in their foundation, therefore they failed and fell; that is, they went out. Lord, they that are not built upon thee, how unstable is their edifice! There is no safety, no security, no trust to any room in their spiritual house; their imaginations and high thoughts, which are the galleries and lofty stories of their building, are ever trembling with the height, and ready to fall: how soon doth the power of thy word prevail, to the casting down imaginations! 2. Cor. 10. how soon are the rafters, and rooms, and buttresses, and every contignation cast down! for, except the Lord build the house, they labour in vain that build it, Psal. 127. 1. The building that is so soon overthrown, was never the Lord's handiwork, but the men themselves were the Masons and Carpenters of their own pieties and devotions. They built their high rooms of pious imaginations, their middle rooms of faith and charity, their low rooms of humility, so slender, that they could resist no rain, no flood, no wind; therefore they fell, and great was the fall: great was the fall, for they built so high, their roofs and pinnacles so near to Heaven—. But, Lord, be thou my Carpenter, (thou wert called the Carpenters son) and build me my house, and give me timber and graces to joist and siele it: give me windows to my house too, for here we see darkly as through a glass. 1. Cor. 13. be thou my rock too for foundation, that I may sing with the Psalmist, thou art the rock of my salvation, than I shall stand sure all winds and weathers; sure against the storms of all principalities, and powers, and spiritual wickedness in high places, than I shall be thy House, whose house we are, Hebr. 3. 6. then I am built up a spiritual House, ye are built up a spiritual house, 1. Pet. 2. 5. and my foundation will hold me up, for, the foundation of God standeth sure, 2. Tim. 2. 19 and the floods shall not wash me down, though they be such floods as David's, which came in unto his soul: no wind shall blow me, though it be such a blast as blew down the corners of Jobs house: no rain shall ruin me, though it rain snares, fire, and brimstone, Psal. 11. 6. for my foundation will keep me sure; for, if foundations should be destroyed, what could the righteous do? Psal. 11. 3. yet, Lord, if any tile, or outward grace be blown from my House, or any of my walls be dashed, my casements or doors be cast off the hinges (for those are my doors and passages where my soul can come forth, and look abroad; and this is all the ruin, all the failing which I shall suffer) do thou, O Lord, repair all my decays and dilapidations; so shalt thou make me to hear of joy and gladness, that the bones, or timber of my house, my stronger graces, which thou hast broken may rejoice, Psal. 51. 8.   

JESUS and JOHN.  Math. 3. 13. Then cometh JESUS from Galilee to Jordan to JOHN, to be baptised of him. 
Discovery.  
I Discover thy remove and address, Then cometh JESUS from, &c. Thou leavest Galilee for Jordan; thou takest air in Galilee, and water in Jordan; thou changest the Element with thy place and business: no place is thy Sphere longer than 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 baptism 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 baptism. Thou steppedest into the water that we may follow thee: Thou washest to make clean the water, we, that the water may cleanse us, and here thou employest John, Then cometh he to Jordan to John: this is thy honour to thy Minister, thou wilt not wash unless he hold the water, thou wilt not divide John and Jordan.   

The pinnacle.  Math. 4. 4. And the devil taketh him up, and set him upon a pinnacle of the Temple. 
Discovery.  
I Discover, we can no sooner lay our Scene low, for humility, but the devil hath a lift for us presently: he taketh him up; Him, even Christ himself: now when he can take up him, his shall be sure of an advancement too, he will be ever putting us a pinnacle higher than our condition should be: no place is privileged, not the holiest, the Temple; not the highest, the pinnacle, he set him upon a pinnacle: the pavement or isles are the safest; such as he suffers to be there, have less of his violence, and enjoy more quietly their low condition: the battlements and spires in the Church or places of eminency, are ever dangerous, and when you are carried to such a height in the Church as a pinnacle, it is not amiss to look down or about you how you came there.   

The Bride-chamber.  Math. 9 15. Can the Children of the Bride-chamber mourn so long as the bridegroom is with them? 
The Flame.  
WHat mirth is here now the bridegroom is with us! Lord, who can be sad when thou art present; every part of my soul is musical when thou art with me, every nerve, sinew, and string about me is a Harpstring, a string of harmony, and rejoicing; now I see in thy presence is fullness of joy, and thou hast made me glad with the joy of thy countenance, Psal. 21. and now I am entered into the joy of my Lord, Math. 25. and shall not I be merry and cheerful, when they earth, O Lord, and thy hills and lands, (dull, and stupid, and inanimate clay) break forth in rejoicings? Therefore thy servant warbles to thee, Be joyful in God all ye lands, Psal. 66. and talk of joy ye hills. Who can hold his fingers from his timbrel or cymbal, when his Saviour is beside him? he that hath delivered our souls from death, our eyes from tears, and our feet from falling, Psal. 116. 8. who can be sad, that hath his salvation, his reconciliation, his redemption, in the same room with him? who can mourn that hath him in presence, who will supply all his necessities? My God shall supply all your necessities, Phil. 4. 19 who can mourn that hath him who takes care for him? Cast your care upon him, for he careth for you, 1. Pet. 3. who can mourn that hath one to make peace for all his mutinies, his indispositions, his rebellions? he hath made peace through the blood of his cross, Col. 1. 20. one to intercede for all his offences? we have an Advocate Christ Jeses, and he is the propitiation for our sins, 1. John 1. 1, 2. to give us every good gift? for, to which of you, if he ask a fish, will he give a Scorpion? or, if he ask bread, will he give a stone? who can mourn that hath him to provide a place for him in his glory? for, in my father's house are many Mansions, and I go to prepare a place for you: Awake then Psaltery and harp, I myself will awake right early; and let us be glad and rejoice, for this is the day which the Lord hath made, even this Lord, this bridegroom, who hath his wine-cellar, and flagons, and Grapes, and Gardens, and Perfumes, and Spices, all things for the advancement of mirth: I came into my Garden, I have gathered my myrrh, I have drunk my Wine, drink ye, drink abundantly, 
Cant. 5.  O beloved: Here is no weeping, no tears, for God is here, and he shall wipe away all tears; here is nothing but revellings and divine espousals, here is the Bride-chamber, here is the sweet celebration of the spiritual marriage, here are the holy embraces of Christ and the soul, the blessed recumbencies and reposings, the interchange of sacred courtship, Arise my fair one, and let me kiss thee with the kisses of my mouth; And, my love is white and ruddy, the fairest among ten thousand: here is no mourning, no lamenting, nothing but lovesongs, and sweet epithalamium, mutual enjoyments & admirations of each other, Rejoce therefore in the Lord, oh ye righteous, & again, I say, rejoice. Phil. 4.   

The Synagogue.  Mat. 4. 23. And JESUS went about all Galilee, teaching and preaching in their Synagogues. 
Discovery.  
I Discover, that JESUS begins now to be more free of himself, He went about: before he was in the desert, he then went out; now he went about, he went out and about, and thus enlarges himself to his time and business; he begins in private at Bethlehem, he goes on in public to Galilee; he went, and went about, he was active and stirring in what he had to do: employment should ever quicken us; motion suits business better than a chair and cushion: he went, and, about all Galilee; Galilee, a place neglected and disdained of the Jews: how the estimations of God and man differ! how unequally their respects are directed! about all Galilee, that no part may complain of neglect; and in Galilee he teaches and preaches, he keeps close to his business, teaching and preaching: he wastes not his hours in other diversions, in impertinencies, or vain disports, but teaches and preaches; and in their Synagogues, places appropriated and dedicated to that service.   

Galilee.  Math. 4. 25. And there followed him great multitudes of people from Galilee. 
Discovery.  
HEre I discover the virtue and power of Christ's 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 prevails with us, we shall soon leave our Galilees, our worldly places and circumstances; we shall leave Galilee, and go after JESUS; that is neither city, nor country, 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 we 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 straight, and few there be that find it, and his flock is little, fear not little flock, and yet a multitude are following; but, as many followed him, so certainly they followed him many ways, the tract 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 Physician.  Math. 9 12. The whole need not a Physician, but they that are sick. 
The Flame.  
LOrd, I have a sick soul, a distempered soul, a languishing soul; the spirits and faculties of it faint and droop for want of thy Influence, of thy grace, of thy sacred visits; thou didst hide thy face and I was troubled, Psal. 30. troubled till I laid down with trouble, and watered my couch; the trouble weighed upon my spirit, till I was weary and heavy laden: the spirit of a man may bear his infirmities, but a wounded Spirit who can bear? who can bear it, and not lie down under the burden? Lord, I have a sick soul, sick unto death, for, while I live after the flesh I die, Rom. 8. 13. and now that I am in so deep and desperate distemper of spirit, restore and renew me again; thou turnest man to destruction, and thou sayest, Come again ye children of men: say thou unto my soul, return, and that voice will quicken me again, and raise me to life, that I may say with the Apostle, as dying, and yet behold I live, 2. Cor. 6. 9 Lord, how many are my spiritual diseases! Lay thy hand upon the pulse of my soul, the affections and passions which beat so violently for want of thee: as the Hart panteth after the water brooks, so panteth my heart after thee, O God, Psal. 42. look, O Lord, upon the water of my soul; thou hast a Bottle, even a holy urinal, put my tears into thy vial, Psal. 56. look upon the complexion of my soul, how pale and wan! having a form or colour of godliness, but denying the power, 2. Tim. 3. Lord, I acknowledge I have a sick soul, and many are the diseases thereof. I have now a spiritual vertigo or turning in my soul, a giddiness, which makes me unstable in all my ways; a double-minded man is unstable in all his ways, Jam. 1. 8. Anon I shall have a spiritual convulsion or a shrinking back of the sinews of my soul, of the virtues and graces of it, and then I am nothing so devout, so religious as I was; Sometime I shall have a spiritual Fever, than I am all in a hot fit of piety, and then, Master, I will follow thee wheresoever thou goest; and yet soon after I cool again, and then, Lord, let me first go bid them farewell that are at my house; Lord, to these diseases I have spiritual sores and ulcers too, sometime my sin ulcerates at the intellectual part, and then all my apprehensions and meditations are vain and impious; sometime at my Will, and then all my inclinations, and addresses, and motions are sinful; sometimes at my Memory, and then all my remembrances and recapitulations are of the vices, and follies, and lusts I have been guilty of and cherished; Lord, thou seest now my sick soul, give it a restlessness till it repose in thee, and rest, with thy blessed Apostle, in thy bosom; Lord, now I am sick, make all my bed in my sickness, Psal. 41. 3. thou that dispersest thy saving health among all Nations, Psal. 67. thou that healest the brokenhearted, thou that sayest, I wound and heal, Deut. 32, heal my wounds with thine, and bind up my broken and scattered parts, my thoughts and discomposed affections; and I will praise thee, and say, Thou art the God of my health and my salvation, Psal. 28.   

The Mountain.  Math. 5. 1. And seeing the multitude, he went up into a Mountain. 
Discovery.  
I Discover here Christ's retiring from the multitude; for seeing the multitude, he went up; it is good not to be always too public and popular, nor too much for the multitude: Christ seeing them went; his foresight of them was a visual 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 seek either to prevent or avoid the inconvenience; An hasty proceeding or inadvertency, may engage you in a society you would not: seeing, he went; he escapes at the first discovery: it is an happiness when your perspective can inform your feet, and when they keep pace with the motions of your eye: he 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 yourself at your own pleasure; seeing, he went, and went up: it is well when your escape is with advantage, when you can stand above the press of a danger, and the reach of it; he went up, and into a Mountain: it is not fit to be always upon the plains and flats with the multitude, but if we be risen with Christ, to seek those things that are above.   

The Sitting.  Math. 5. 1. And when he was set, his Disciples came unto him. 
Discovery.  
I Discover, that Christ is not always in motion; he hath his commas and periods in his journey, his inns to call and refresh at, When he was set. This When, is the time he sat down in, he reposed in; and where should he sit but out of sight of the multitude, when he went up from them? it is not so convenient to take your repasts too openly: be public in nothing but your office and employment: in that which 〈◊〉 yourself do not summon too many eyes, nor in that which concerns many, too few: When he was set, this was the time and place of his residence; he was set, and where but on a Mountain? he walks not on the Mountain but sits; the higher your place and preferment is, the less you should move, the more you should sit; that is, the more firm and stayed you should be: too much change and motion bring you into the guilt of uncertainty, and that into the opinion of lightness: When he was set; this sitting sets a lustre of gravity 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 wind of doctrine, especially when you are teaching upon a Mountain and height, when the point or position is high and steep.   

The Bottles.  Math. 9 7. Neither do men put new wine into old Bottles. 
The Flame.  
LOrd, I will be any thing for thy sake, thou didst so vary thyself, and become so many things for mine; for my sake thou wert a Vine, a tree for every one to pull away and ravish thy Grapes, I am the Vine, John 15. thou wert a way, I am the way, John 14. a path for every one, every unclean foot to walk and trample on; thou wert a door for every unquiet hand to knock at, and disturb, and cast off the hinges, I am the door, John 10. thou wert a Lamb, behold the Lamb of God which taketh away the sins of the world: thou wert a shepherd, a man of a low and homely condition, I am the good shepherd. Lord, I am not able to trace thee through all thy forms, through every thing thou hast been for me, and should not I be a Bottle for thy sake? Thy servant Paul was a vessel, even a chosen vessel, Act. 9 Thy servant David was meaner than he, even a broken vessel, I am become like a broken vessel, Psal. 31. And indeed all of us are Vessels, some Vessels of honour, and some of dishonour, Rom. 9 Lord, than I will be thy Bottle, the vessel for thy blood, thy Wine; preserve me, Lord, now, that I am thy Bottle from cracks, and flaws, and bruises, that the graces and virtues which thou dost pour into me, may not spill not run forth, that I may not complain with thy servant, thou hast made me an empty vessel, Jerem. 51. Now, that I am thy Bottle, fill me, O Lord, with solid virtues, that I be not puffed up with flatulent and vain humours, and windy imaginations; for they that are thus puffed up, will soon burst, even they that are puffed up with a fleshly mind, Wisd. 4. and they that are thus tympanied, and vainly full, thou wilt send them empty away, Luke 1. Lord, now that I am thy Bottle, keep me ever open and clear for receiving, that no worldly nor sensual filth daub me up and stop my passage, that thy word and graces may have a free infusion and access into my soul; now, that I am thy Bottle, keep me clean and handsome, that no dusty vice nor dreg and lees of sin and corruption stain me, and render me unclean, lest thy graces receive a taint or sourness; Fill me, O Lord, thou that fillest all things living with plenteousness, till my Bottle, like David's cup, overflow and run over, Psal. 23. so that I may pour back myself to thee again, and make good the Psalmists advice by pouring out before thee, Psal. 62. but, Lord, the liquour that thou pourest forth, is so heavenly & spiritual, and hath such a spirit within it that is always working & aspiring out of my Bottle, my body, that my body is ready to break, and be dissolved; I desire to be dissolved and to be with Christ. Lord, it is not for a weak Bottle, an old and crazy one, such as mine is (for we have this treasure in vessels of earth, and this earth, this clay, of which my Bottle is made, will fail, and moulder, and crumble into dust,) to keep-in the spirit of thy heavenly liquor, thy graces; therefore what part of my Bottle is old and frail, make it new; thou that sittest upon the throne, and sayst, Behold I make all things new, Revel. 21. give me a new heart, Ezech. 36. that I may be in Christ a new creature, 2. Cor. 5. and that my old things being passed away, all things may become new, 2. Cor. 5. 17.   

The sad Countenance.  Matth. 6. 16. When you fast, be not as the Hypocrites, of a sad countenance. 
Discovery.  
I Discover, there is a time for fasting, When ye fast: a Christian must have a Calendar to himself, and his Lent must be oftener than once a year: the weeks of his life must be interlined with Ember days; When ye fast, the Shambles and Slaughter-house must be shut up, and the kitchen doors and cupboards of provision locked; this is to deny your appetite, not to cater for your stomach, that your steames of flesh and blood may be less, and more subtle; that the rays of grace may shoot more clearly into you, that your soul be not too much befogged and benighted with the vapours and mists of your food: When ye fast. A fasting you must take for granted, it must not be always Holiday and Easter with you, you must have your Goodfrydayes and Eves of mortification, for these are the doors & 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 lean man, and a fat Christian; and as you grow so much less in bulk of humanity, you advance so much more in your stature of divinity; yet in your fast take a caution with you, that it may not be a fast and loose; be not of a sad countenance; that is, let your face fast while your stomach banquets: fast not more to another than yourself: it is a vain delusion to be a Christian in the forehead only; 'tis not the sackcloth and ashes God looks at, unless there be a holy spark in the ashes, and a soul to the sackcloth as well as a body; a power of godliness as well as a form.   

The Stature.  Matth. 6. 27. Which of you by taking thought can add one cubit unto his stature? 
Discovery.  
I Discover here the inability and weakness of man: this question Christ asks, 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 add? of yourselves, of your own power, or ability, either by taking more to what you have, or by taking thought, or taking pains? all your taking thus is but a mistaking, and all your additions and augmentations are but subtractions, 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 thoughtfulness of adding, for, as we add and accumulate with our own hands, God fillips our height down: the afflictions, and tribulations, and misfortunes he sends, pull down our statures, and impair our cubits; for I find a stature everywhere, some are lower in degree, some higher; there are statures ecclesiastical, and statures political and civil; 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 poor, some Princes, some Magistrates, some vassals, and all these labour in taking thought, (which is the labour of the soul) and all to add 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 own adding, they prove vain, nothing: The two sons of Zebedee were taking thought how to add a cubit, Suffer us, say they, that one may sit on thy right hand, and another on thy left, in thy kingdom; but, which of them could add? you know not what ye ask, says Christ. The Disciples were taking thought for a cubit too, they were busy who should be 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 Christ's question, Which of you can add?   

The coming down.  Matth. 8. 1. When he came down from the mountain, great multitudes followed him. 
Discovery.  
I Discover, Christ came down as well as ascended: he came down; down from his Godhead into manhood, down from Heaven to Earth, down from a blessed retinue of Angels to a naked, and bare, and poor attendance; from a Lord to the form of a serunt, from dominion to obedience, from exaltation to humiliation. He came down from the Mountain; he keeps not always the same height, but remits and appears less, and lets himself down a peg lower, and now in his descent becomes more familiar, more accessible: he came down, and now he comes near to the multitude, and the multitude came near to him, the multitude followed him; followed him, You see, though he came down, yet he came down so as the multitude followed him: his humble and lowly behaviour hath such an awful reverence, as puts them behind, 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 progress, in applause of his way, for they followed him, in approbation of his steps; they followed him, they durst not go hail fellow well met with him, upon equal terms, either of congruity or condignity.   

The strait gate.  Matth. 7. 13. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, &c. 
The Flame.  
LOrd, here are two ways, the one a way of declination, the other of exaltation; the one a broad, a wide, a loose way, a way wherein a soul may be too free, too licentious, too too straying and excursive; the other a narrow way, a strait way, a way to keep in and hedge in a Christian passenger; such a way as will make him gather up his passions, and gird up his affections, that they be not excessive nor exorbitant, nor too breaking forth into any by-paths or secret tracts of impiety, nor into the broad and open way of wickedness: Lord, how easy is it to go in this broad way! what freedom, what liberty, what room for disport is here! what associating & hearding is here! what trooping every one will have a foot in this way: If I would set forward to any lust, or ambition, or covetousness, or any other worldly design, this way will lead me to it, but; Lord. I will think on my ways and turn, Psal. 119. 59 and, I will take heed to my ways, for here is not only a wide way to scatter and unloose myself in, but a steep way, and descending way; and if I once slide down this precipice, the return is painful, and the recovery desperate: but I will go stand in the ways, and see, &c. Ierem. 6. 16. and though the way be smooth, and plain, and easy, and pleasant; the way of the world, though it be strowne with flowers and roses, and spread with carpets of plush, for the pleasure and ease of my feet, yet I will instruct them back unto thy strait way. O Lord, though thy way be gravelled, and causied, and uneven, yet I will go in thy paths, for they lead to a new and living▪ way, Hebr. 10. 20. though they be straight, that is, strict, and severe, and pinching, and bind my behaviours to thee, yet I will on; though they be toilsome in their ascent, so that I slip back and fall, and decline in my advancements forward, yet I will not go from thy ways, for the Lord is my helper, (Hebr. 13. 7) and he will give grace to help in time of need, (Heb. 4. 16.) therefore into this strait gate will I enter, be open ye everlasting gates, that an heir of glory may come in: I will enter, though I reach but into the Portal, for I had rather be a doorkeeper in the house of my God, then dwell in the Tents of ungodliness; Psal. 84. 10. therefore, O Lord, if any darkness or clouds of ignorance or impiety would cast their shadow upon me in thy ways, to muffle or benight me, direct my paths, Prov. 3. 6. for thou art the God of light, and in thee is no darkness, 1. John. 1. 5.   

The great Faith.  Matth. 8. 10. When JESUS heard it, he marvelled, and said unto them that followed him, Verily I say unto you, I have not found so great faith, no not in Israel. 
Discovery.  
I Discover, how punctual and eminent JESUS is in his laudatives and applauses, he marvelled; he 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 his to himself, in his own bosom, under his own roof, 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 blows a spirit into the artery of desert, the marvellings & sayings are the gracious airs 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 virtue and grace, how soon it would decline, and disacknowledge, and summon the blood 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.   

Peter's house,  Matth. 8. 14, 15. Now when JESUS was come into Peter's house, he saw his wife's mother laid, and sick of a fever. And he touched her hand, &c. 
Discovery.  
I Discover, Christ stays not in ceremonies, and compliments, but looks how his business and necessity calls, and there he applies; he came into Peter's house, and there he takes no time with Peter, but his mother, who lay sick of a Fever; he diverts not to curiosities or impertinencies, to view his house or rooms, though perhaps but homely neither; or to examine the building or furniture, but straight to his wife's mother who lay sick; her infirmity made suit for sanation, and he comes to her without any more interjections and pauses; we should not be too lingering in exigencies and dispatches. And because his coming without healing had been but a compliment, a promise from his demeanour and no redress, he therefore touched her hand; her hand, the only part she lays hold with, her only part she applies with, her part she labours with, the only Organ of practice and employment about her; and this having a touch and virtue from JESUS, must needs be holier in the actions after; he touched her hand. JESUS gives us but a touch on our hands here below, hereafter he will take us by the hand, and lead us in the way everlasting, Psal. 139. 24.   

The Mote.  Matth. 6. 3. How wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold, a beam is in thine own? 
The Flame.  
O God, how curious are we in the infirmities of others! how officious! how industrious with our eyes to discern, with our hands to touch, with our tongues to publish; O that we should be such intelligencers to others, and such strangers at home! so busy abroad, and sedentary at home! that we should light our Tapers for others faults and infirmities, and put them out for our own! such curious foreigners, and such incurious domestics! with what partial eyes do we look on ourselves, so willing to overlook what is amiss! what merciful Courts and Consistories do we keep for our own offences, and what severe censures and examinations for others! how deceitful are our glasses! The blemishes and spots which are in ourselves shed a shadow upon our neighbours, and makes us believe they are in them; how many are the blots and moles in our bodies, and yet how pure and clear are all our own representations! and thus we seem to be religious, and deceive our own hearts, and our religion is in vain, Iam. 1. 26. Oh, my God, how ancient is this error! how common! every religion, and heresy, and schism, and professor hath a finger for the eye of his neighbour; for every way of man is right in his own eyes, Prov. 21. 2. and there is a generation that are pure in their own eyes, Prov. 30. 12. this generation is our generation, and of this generation one passeth and another cometh. How direct! how forward are our eye beams! how single! how intent! how percussive which shoot and beat full upon the eyes of others! never coming back, nor doubling, nor reflecting upon our own weaknesses and offences; how diffusive, and shedding, and spreading is this little light in our bodies! how freely disbursed upon other objects, and how dark at home! how dull to its own Organ! and, if the light that is in me be darkness, how great is that darkness! Math. 6. 22. how inquisitive, how finely sighted are we, even to a mote or atom in another! Lord, clear up my sight with some eyebright water of contrition, that I may see my own beams, my own motes, and turn back my eyes upon my own offences, turn thou them, O Lord, and they shall be turned, Ier. 31. 18.   

The Scribe.  Matth. 8. 19, 20. And a certain Scribe came and said, Master, I will follow thee wheresoever thou goest. And JESUS said unto him, The Foxes have holes, &c. 
Discovery.  
I Discover, Christ declines these hasty resolutions, Master, I will follow thee, and abates the pace of them with a denial; JESUS said unto him, The foxes have holes; they that give themselves over so unadvisedly to an adherence, are not to be entertained at the same rate they run into your service: they that will follow as this Scribe, wheresoever you go, are too Catholic and general retainers, and follow the person more than the parts: Wheresoever thou goest; a thou shalt be followed more than that, thou that teachest more than that which thou teachest; wheresoever betrays too unbounded and regardless an humour; and, like rash young maids, they betrothe their opinions at the first courtship: they are better in their resolutions that 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 meet them in the way, yet they will follow howsoever; but these that will follow wheresoever, are not to be choir cashiered, but moderately brought on, by holding their rain so much faster as they would break the more hotly after you: JESUS said not unto him, Thou shalt not follow, but he said unto him, The Faxes have holes, declining his haste and propension after him.   

The turn.  Matth. 19 22. JESUS turned him about, and when he saw her, he said, Daughter, be of good comfort. 
Discovery  
I Discover here how JESUS animares and cherishes a timorous spirit; the woman turns behind him, and he turns about, and presents her the face and presence she avoided, and he 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 are by course Advocates and mediators 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 only turned and seen her, and not said, an expectation of his dislike or approbation, or some such two-faced passion had perplexed her; but he saw, and said, he opened his mouth and behaviour at once, and they both speak, and speak her fairly, Daughter: JESUS had a character of power in his visage, and she turned from it▪ therefore he turned to her: see the mercy of GOD that vies turn▪ for turn with us, turns after us when we turn from him; and a turn of him thus is able to wheel us about, and then a gracious reply too will make us turn further and stay more firmly in our aspects toward him; be of good comfort; this he said, and to one that was turned away too; I see then, where he finds his presence hath a due influence, he will rather abate then advance, and raise then deject, and will not triumph in his sovereignty and Empire over the spirits of a weaker.   

On the just, and on the unjust.  Matth. 5. 45. He maketh his sun to rise upon the just and on the unjust. 
The Flame.  
LOrd, how gracious art thou to shine upon that soul that shoots thee no glance, no ray! to make a Sun to enlighten her who sits thus in darkness and in the shadow of death! how dull and stupid is every part and Organ about me! how fixed and unmovable, even as the earth it looks upon! no aversation, no turning back from earth, no erection, no lifting up from this part of the world, no soaring above, no advancement of eyes, of heart, to the heaven from whence this light shoots and irradiates, which enriches and adorns all this Globe. Lord, how worthily mightest thou withdraw this sun from us, that withdraw thus from thee! A cloud, a shadow, a visage of night, a retinue of blackness and darkness, were fitter and more suitable to us, than thy sun, and this light, seeing our souls are so unthankful, so regardless, so supine. How justly, O Lord, Mayst▪ thou complain, I have called, but ye refused, I have stretched out my hands, and no man regarded, Prov. 1. 24. thou callest us in every ray which beats upon us, thou stretchest out thy hand in every beam which sparkles from thy heaven, for the heavens are the work of thy hands, Hebr. 1. 20. but why art thou so merciful to let thy creature look upon that creature which will not look upon thee, nor acknowledge thee? but this is thy mercy, and, the earth is full of this mercy; even this earth of ours which bears thy own Image and impression: O Lord, in this sun thou lightest me up so much knowledge, as to see that thy common blessings are no cognizance, no distinction, no privilege, but are shared equally with the evil and the good, the just and unjust: I see by this light thou art liberal in thy temporal disbursements and worldly expenses there, where thou meanest to be frugal in thy eternal; and dost dispense with brightness thy meaner favours, when thou intendest a darkness in thy after rewards.   

JESUS and the Publicans.  Matth. 9 10. And as JESUS sat at meat, behold, many Publicans and sinners came and sat down with him. 
Discovery.  
I Discover a double respect, one on the Disciples part, another on JESUS part; on the Disciple's part to entertain him, and with a meal; that his dish as well as his roof should receive him, that his very table and meat should taste the better for him: and on JESUS part, he sat at meat; as JESUS sat at meat: he came and sat down at the meal provided him; he will accept from a Disciple very homely fare, any thing from a Disciple will take with him; neither does he nicely or proudly refuse the board that was spread for him, nor in a stately affectation disappoint the fare provided him: and now he sat, as though he would compose himself 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 public notice; for then to make use of their roof or table, than a coming in, or sitting at meat is an honour as well in the eye of others as their own: here was a confluence where he sat; now behold many Publicans, &c. Publicans and sinners came and sat down, men debauched and notorious; yet they came and sat down, neither did Christ forbid them the board, nor their host the Disciple; here is no rising on JESUS part when the Publicans sit down: And as JESUS sat at meat, behold many Publicans came and sat down; these common exchanges and interludes should pass without distaste and offence: their stomachs are too squeasie in religion which heave and are provoked upon every civil intercourse with the men of the world; a Publican makes not the meat worse, so JESUS be at the table: they sat down all, yet we hear no reproaches nor exprobrations from JESUS cast into their sauce, we hear no table rebukes, though the name of Publican gave occasion enough, they sat and ate together; it is unseasonable when your sauce is too sour for your meat, when your behaviours are too tart for your guests.   

The Minstrels.  Matth. 9 23, 24. And when JESUS came into the ruler's house, and saw the Minstrels, and the people making a noise, He said unto them, give place, &c. 
Discovery.  
I Discover here, Jesus his even and impartial demeanour; he came into the ruler's 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: he said, Give place; he makes not a noise to out-sound the Minstrels, nor will have his tune of reformation louder than the offenders; his checks and rebukes makes softer and stiller music; and if the house be a Rulers, his airs shall not sound of violence, Go out, but Give place, an increpation as full of mildness as syllables: Give place; indeed every minstrel and worldly strain should give place to JESUS; carnal music must leave the room to spiritual: Give place, one place cannot be for JESUS and the minstrel; and most commonly where JESUS is, the music is put out of doors; ye now therefore have sorrow, but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. Joh. 16. 22.   

Labourers few.  Matth. 9 37. The Harvest is plenteous, but the Labourers are few. 
The Flame.  
LOrd, thou hast an Harvest I see; indeed, I hear of the seed, the precious seed thou hast sown in the world, and some of it fell by the way side, and some upon stony places, and some among thorns, Mat. 13. 4, 5. I hear of thy seed time, a wet & watery seed time; but, they that sow in tears shall reap in joy, and he that goeth on his way weeping, bearing forth precious seed, shall doubtless come again with joy, and bring his sheaves with him: thy seed, O Lord, must be moistened and steeped in showers of penitence and contrition, Blessed are they that mourn, Matth. 5. I hear of thy Plough too, and, he that putteth his hand to this Plough, and looketh back, is not fit for this kingdom; and, he that plougheth should plough in hope: I hear of thy sowing too, we have sown unto you spiritual things, 1. Cor. 9 11. I hear of thy ground too, thy several tempers of earth, the stony ground that would receive no seed, the thorny ground that choked the seed it received, the high ground that lay open to all dangers and pillage, and of thy good ground that heareth thy word and understandeth it, and beareth forth good fruit, some an hundred fold, some thirty, some sixty, Matth. 13. I hear of thy dung and manure too, till I shall dig about it and dung it, Matth. 10. 3. I hear of the rares and poples too, the heresies and schisms which grow up with thy holy stalks and ears of corn; for, the enemy came and sowed tares among the wheat: I hear of thy reapers too, the reapers are the Angels, Matth. 13. 39 and of thy fickles, the reaping engines, thrust in thy sickle and reap, Rev. 14. and of thy sheaves too, gather the tares, and bind them in bundles, Matth. 13. 30. and of thy barns, gather the wheat into my barn, Matth. 13. of thy gleanings too, he that gathereth not with me, scattereth: thus is thy Harvest ripened and accommodated; but this Harvest of thine is great, and the autumn in thy Calendar long, Lord, how long! Those that petition thee to fall on work with thy Harvest, and to crown thy last day with autumnal joys and triumphs, say, Thy Harvest is great; for there are none of us but we belong to thy Harvest, we are either corn or tares, we either cumber or advantage the ground we are in: thy labourers are few, few that labour; some have too many fields to look at, too many acres for their Plough, that while they labour in one field, their other degenerates into weeds and tares; some have but a small pittance, over which the holy Ghost hath made them Overseers, and yet they bestir themselves little, and are very late and backward in their husbandry: the labourers are few; how many, O Lord, Mayst thou find in the market place with those thou rebukedest, Why stand ye here idle? the labourers are few still: where are the watchings, fastings, and travellings, and toilings, and warnings, and repetitions, and continuations of pains? in labours often, in watchings, in fastings, never ceasing to warn every one night and day with tears, 2. Cor. 6. this was the toil and travel of some of thy labourers: And, Lord, Disciples, and other holy Saints, and Adherents, and Fathers, and Martyrs, and professors, were labourers; yet there are but few, considering the extent and latitude of the fields of thy Church and the world; Lord, thou hast given me a field, even a goodly heritage, give me a spirit toilsome and active, finewes and members indefatigable, that I may labour with my own hands, and drive the Plough myself, and sow the seed, and then happy shall I be; for so is he whom his Lord, when he cometh, shall find so doing.   

Believe ye?  Matth. 9 28, 29. And JESUS saith unto them, believe ye that I am able to do this? and they say, Yea Lord. Then he touched their eyes. 
Discovery.  
believe ye?  
I Discover, that JESUS will not meet the heat of their importunity with the heat of a favour, (this were to inflame them into a fever of soliciting citing and obtaining) but he retards and puts their expectations about with inquiries, and conditions, and delays; and with these he ripens his grant and favours, and raises their rate and market, when a hasty bestowing spoils the estimate of the favour, and lessens the authority of him that bestows it. JESUS saith unto them, believe ye? This interrogatory takes up a time, first they must have time to believe, and to know they believe, ere they can inform another; and than the grant is conditionated with their belief, so that their hopes are yet but to a half part; believe ye? if JESUS may be sure of their belief, they may be 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.  Matth. 9 34, 35. But the Pharisees said, He casteth out devils through the Prince of devils. But JESUS went about all their Cities and Villages. 
Discovery.  
I Discover here, that Christ suffers not himself to be overborn with a calumny; he lets it not have all the talk 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 door on him, but he walks abroad; and the more public the calumny walks, the less private walks he: The Pharises said, he casteth out devils through the Prince of devils: But JESUS went about: If the calumny sun itself, so will he; if it take up its inn at every house, he forbears neither city nor Village; for, he went about all their Cities and Villages; innocency will outface an infamy, and dare it abroad, and challenge it even on its own borders.   

The Grape-gathering.  Matth. 7. 16. Do men gather Grapes of Thorns? or figs of Thistles? 
The Flame.  
LOrd, as my root and sap is, so will my fruit be; if that be noble, my fruit cannot be degenerous: thou art the Vine, the wounded Vine, the bleeding Vine, the Vine which wrapped about the tree of thy cross, the Vine of whose sacred liquour, we all drink, the Vine which drops, Sacramentally, into all our cups; if I be graffed in thee, in thy stock, I know my Grapes will be good, my fruit will be excellent; then I shall bud and blossom, and grow ripe in graces; then I shall flourish in thy vineyard; then I shall not be afraid when thou and thy spouse air yourselves abroad, when you go up early to the vineyards, and see if the vines flourish, and if the tender grapes appear, Cant. 7. 12. then I will not fear when thou dost cast down the hedges or walls of thy vineyards, for thou wilt fence me, and gather the rubbish from me, and make a winepress beside me; then I shall not be afraid when thou comest for thy fruit, for I shall be better than the vine in thy Prophet; thou lookedst that it should bring forth grapes, and behold it brought forth wild grapes, Isa. 5. 4. How was thy holy expectation (Be it spoken in a holy sense) deluded with this Vine, as once with a figtree here below! thou camest for fruit, but found'st nothing but leaves and green promises: Lord, therefore, now that I am in thy vineyard, dig about me, and rend up my ground with the good engines of afflictions, and prune me, and take away such outward circumstances as hinder my flourishing; do any thing to me, O Lord, that I may bring forth fruit, that I may not deceive the lookers on, the gatherers of my fruit; else I shall be fit only for the axe and fire: for, every tree that bringeth not forth good fruit is hewn down and cast into the fire, Matth. 3. 10. else I shall become a thorn or brier; a thorn again to my saviour's temples, I shall wound him again, and crucify him again; for such crucify to themselves again the Son of God, and make a mock of him. Heb. 6. 6. I shall become a thistle, full of prickles, by which I shall create anger and grief to thy holy Spirit, that comes to rest in my leaves, grieving the holy Spirit of God, whereby I am sealed unto the day of redemption, Ephes. 4. 30.   

He gave power.  Matth. 10. 1. And when he had called unto him his twelve Disciples, he gave them power. 
Discovery.  
I Discover, JESUS conferred not his power till he had called them unto him; he called them first ere they came; they step not to him rashly for their office, but stay a call, a summons: it is good to have a ●all first for coming to JESUS, as well as for going from him: he called his Disciples; yet, it may be, they might advance so far 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 we but make signs 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 himself: in weighty deputations he trusts only to his own examinations and judgement: While they were from him, he gave no such power; he knew not their fitness, their power to receive, and therefore he gave no power till he called them unto him. It is good to have those near you, upon whom you derive any place or authority; and to be so speedy in your election (though not hasty) that you may overtake their solicit: first call them, and then call them near you; He called them unto him, and gave them power.   

To teach and preach.  Matth. 11. 1. When JESUS had made an end of commanding his twelve Disciples, he departed thence to teach and to preach in their Synagogues. 
Discovery.  
I Discover, JESUS here made an end of commanding, but not of teaching; When he had made an end of commanding, he departed to teach, &c. and thus he even now obeys himself, and puts a hand to the doing of his own commands: he shows he is less imperious than instructive; he made an end of commanding; his authority hath clauses, and inter-stices, and periods; his teaching and preaching none: he made an end of commanding; but, he departed to teach and preach; and he sends his Disciples out, but sits not still himself; he employs not these holy Curates, to be idle himself; he lays not the holy burden so upon them, that he leaves his own shoulders bare; he knows he cannot officiate so close by a proxy, as to appropriate their pains to himself: Having done his commanding, he 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 method and order; the Disciple must teach before his Master; JESUS did not much till his Disciples were dispatched before him; the Disciple must be there first, to cause all to be made ready for JESUS, to see the souls or houses be swept and garnished for him; the Disciples must come first, they must ring the Bell ere JESUS come to Church, they must read Service ere he begin Sermon: you shall seldom have JESUS till you have had his Disciple; he will still have some preparations and preambles to his arrival.   

The Light.  Matth. 5. 14. ye are the light of the world. 
The Flame.  
O GOD, the whole world is in darkness, thy sun which thou createdst to rule the day, wears even a cypress of dulness and mortality about it; all these lower lights are but faint and weak, and in eclipse to the light of thy Word; Thy Word is a lamp unto my feet, and a light unto my paths. Thy lower light of Creation shows me only the broad paths of the world, and den ways of man, neither can I walk directly in their trod to thee; I can only darkly understand by the things that are made, even thy eternal power and godhead: But thou hast said, My ways are not your ways: Lord, let thy word light me into thy ways, those ways which lay unrevealed, undiscovered, untract, even a new and living way. Lead me, O Lord, into the way which thy son Christ Jesus led, who called upon all to follow him; Follow me, I am the way: and whose Apostle called too, Be ye followers of me, as I am of Christ: This way I see by the lights (which thou hast given us to carry the holy Torch and Taper of thy Word) thy Apostles, and Disciples, and Ministers: Now I am in the way, I see; for I discern here the prints, and seals, and impression of my saviour's feet; he hath gone before, and purpled this way, and sported this way with drops of his blessed wounds; this way thou hast gone, and this way thy Saints and Martyrs have gone too; I see it all so crimsoned with sufferings, and so scattered with worldly accommodations, which thy servants have left behind them in following thee; some have left houses, and kindred, and friends, and all for following thee: and this, I am sure, is the way; these that are the lights of the world have showed me all; and now I am right if I hold on, and decline not these lights: scatter such rays as may keep me from bypaths and errors, and heresies, and schisms; this way than will I take, and I will take heed to my ways. And now, O Lord, that I enjoy these lights, they seem to me sparkles and beams from thee who dwellest in a light which none can approach unto; they seem pawns of that eternal and glorious light wherewith I shall be tissued and embossed at my reigning with thee; and now I enjoy these lights, neither is thy wisdom, nor knowledge unsearchable, nor thy ways past finding out: Keep me, O Lord, that I lose nor these lights, and be carried aside with foolish and false lights, and vain meteors: How I do comfort myself by these lights! how I do sun and warm myself by these lights and radiations! Ye are the lights, such lights as disperse influence and virtuous brightness upon my soul; ye are the lights, oh shoot out your beams then, and shine as you were made to enlighten; ye are the lights, to shine about, not to heat, and inflame, and set all on fire in the Church, to kindle all into combustion: no, gentle warmths, and masculine heats, which lighten only to regenerate, and refine, and purge, and clear up all mists and clouds which would muffle and benight us.   

JOHN in prison.  Matth. 11. 2, 4. Now when John had heard in the prison the works of Christ, he sent two of his Disciples: Jesus answered and said unto them, go and show John again these things, &c. 
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 himself in: When John had heard in the prison; no confinement, or walls, or bars can keep 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 doors be shut, it matters not, Christ, we know, came among his own when the doors were shut, and spoke peace. But now, John sends his Disciples to Christ: we can never be so close, and imprisoned, but we 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, go together: John sent here his Disciples to him; John would have them so much his, that they may be Christ's too; John would teach them to adhere to Christ, for Christ is always at liberty to do them good; when John, when a Disciple or Apostle may be shut up, Christ cannot; he hath that about him, and within him, which sheds itself through every place, and makes all closets and prisons, highways, and streets open passages. And now that Christ hears John is imprisoned, and expects his answer, he says, go and show John again these things: yet John needed to have sent no Disciples to Christ to inform 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 we know Christ's omniscience and omnipresence, that he knows all, and sees all, yet it is good to overtake and prevent his sending, to be at him first; Christ may know, and yet take no notice, till we give it him first, till we begin to him; and now that John hath sent, go and show John, says he, these things: he quickly dispatches them, go and show; though Christ be at liberty, and John in prison, yet he gives John resolution betimes: we should never be arrogant in the privileges or liberties we enjoy above others. John sends his▪ Disciples to him, to know whether he were the Christ; and most think John knew him before; yet he sends his Disciples, it seems, for their information: It is a pretty secret of instructing, to steal knowledge and information upon others in our own names.   

Greater and least.  Matth. 11. 11. There hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven, is greater than he. 
Discovery.  
I Discover here, JESUS complyes not with the time and circumstance; though John suffer from Herod, he shall not suffer from Jesus; he will honour his imprisonment, and wreathe a garland of due praise about his fetters: There hath not risen a greater than John; John is greater in Jesus opinion, though lesser in Herod's: The lessening of desert by common reputation, should never bribe our voice from a just applause; yet, though Jesus applaud him for greater, he addeth than he; he that is least in the kingdom of heaven: Christ loves so to magnify his, that they may not be much worse for it; and to style them great so, as they shall not be much greater in their own opinion: he that is least in the kingdom 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; Christ's 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 safe for you nor the party; I have said, Ye are gods, what an advancement is here from God's own mouth! I have said, yet the same mouth shuts up with this, ye shall die like men: it is good applauding so, that you may still take down a greater with a greater than he; There hath not risen a greater, yet, he that is least is greater than he.   

The right eye and right hand.  Matth. 5. 29, 30. If thy right eye offend thee, pluck it out, and cast it from thee: And if thy right hand offend thee, cut it off, and cast it from thee. 
The Flame.  
O Lord, it is thy holy advice not to fear them that can kill the body: Why should I fear the mortification of any part thereof, as mine eye or my hand? the evulsion or abscission of either? why should I fear to be thus my own holy executioner? I know, O God, thy principle is true, Never man yet hated his own flesh, but nourisheth and cherisheth it; yet this flesh that I thus dismember and disavow, is none of my flesh; these members were made the members of unrighteousness, these parts were alienated and divorced from me, I had put them away for their spiritual adultery, and fornication, and rebellion; there was a law in these members which warred against the law of my mind: and by this cutting off these parts, I have escaped, and am redeemed from this law, from the condemnation of this law. This eye, O God, was that casement which was always open to iniquity, and inviting every tentation in; and thus was I forced to shut up this window, and cast down this casement, and make a covenant, that they should not look: this eye would never stay at home, but wander and be impounded abroad, every vain object took it away: this eye was never satisfied with seeing; this eye was one of those that were adulterate, eyes full of adultery, this eye was one of those which had lust in it, the lust of the eyes: this eye was one of those that had a covenant made with it, I made a covenant with mine eyes; but alas, no covenant, nor any such sacred bar could keep it shut, but it would out, like Dinah, and gaze and parley so long with every toy and vanity, till it returned ravished and deflowered: this was that eye that had no fear of God before it, there was no fear of God before his eyes; and therefore I have parted with this eye, because it parted my God and me; I have turned this eye out of service, and I will have no more of this eye-service; I have cast this eye upon earth, because it would never look towards heaven; I have pulled it out, because it pulled my soul from the fast hold and recumbency I had on my God and Saviour; I have slain the beams of it, for they were ever shooting back, and wounding my soul; I have broke the glass and crystal of it, for it would show me nothing but vain shadows and forms: And my hand, O Lord, is as guilty too, therefore I have cut it off too, for this eye lighted it into wicked actions and attempts; now may the eye say to the hand, I have no need of thee. O Lord, I will not keep this hand; Thou wilt have us have pure hands, lifting up pure hands, 1 Tim. 2. 8. thou wilt have us to wash our hands, I will therefore wash my hands, says David, in innocency, Psal. 26. 6. thou wilt have us to cleanse our hands, Cleanse your hands, ye sinners, James 4. This hand, O God, I could never keep pure; I have washed it, but it defiled itself again; I cleansed it, but it polluted itself again: therefore, O thou, whose hands have made me, & fashioned me, left the reward of my hands should be given me, I have given it away. Thou chargest me in thy word not to shut my hand upon the poor, and this hand would never open, never be free and loose to any such holy expansion; thou laydest a charge on me not to withhold good when it lies in the power of my hand to do it, and this hand would never part from the good, nor dispense the good which was in the power of it; therefore I have cut off this hand, lest it should divide betwixt me and my Saviour, me and my heaven, me and my glory; and I have only one hand, and one eye left unextinguished, un-cut off; and with this one eye I look up to thee, look down upon me again, for the eye of the Lord is upon them that fear him: and with one hand I endeavour to thee, and reach to thee; let thy hand take hold of it, Father, into thy hands I commend it; pull me up unto thee by this hand, and let thine eyes, which run to and fro in the earth, enlighten this eye of mine, and create more beams and rays in mine: and for this eye and hand that is cut off and cast from me, Though they be sown in corruption, they shall rise in incorruption; though sown in dishonour, they shall rise in glory; for, though our outward man perish, yet the inward man is renewed day by day, 2 Cor. 4. 16.   

DAVID an hungry.  Matth. 12. 2, 3. But when the Pharisees saw it, they said unto him, Thy Disciples do that which is not lawful. But he said unto them, Have ye not read what David did when he was an hungry? 
Discovery.  
I Discover, Christ is ready to untie his own knots, and to open his own locks, and to pull up those pales and fences at one time, which he set down at another; but it is always for such as are necessitated to such a way, and fall by an unavoidable chance upon such a passage: Thy Disciples do that which is not lawful. But he said, Have ye not read what David did when he was an hungry? though it were not lawful for David to eat holy bread, yet David, when he was an hungry, had leave and assent: The Sabbath was once to be punctually kept, and the grinding an ear in your hands was as much as the grinding of yourself came to, as much as a stoning came to; yet now his Disciples pluck the ears of corn and rub them, and no fault, but they were an hungry; their necessity put their hand to the corn, and they pluck off no guilt, nor reap any penalty with the ear: if their hands transgressed now, Christ's hands shall seal them a pardon; he that made the law, and the guilt, can easily lay his charge upon both, to wink at you, and with his warrant, a Disciple may strain courtesy with a Sabbath, and David with the showbread.   

JESUS knew, and withdrew.  Matth. 12. 14, 15. Then the Pharisees went out, and held a council against him. But when Jesus knew it, he withdrew himself. 
Discovery.  
I Discover, how Jesus withdrew himself from the conspiracy of his enemies; the Pharisees went out, and he retires in; they withdraw to a consultation against him, and he withdraws from the danger of it; they hold a council against him, and he holds a council for himself, and advises with his breast for escape; it is happy when our advices keep time with our enemies: But when Jesus knew; he 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, he withdrew: it is well when we can so providently make our head and our feet meet, that is, put our knowledge into practice.   

Treasures.  Matth. 6. 20. But lay up for yourselves treasures in heaven. 
The Flame.  
MY God, I see thou wilt have us rich, spiritually rich; thou hast given me a talon, a treasure, and thou expectest an improvement; thou didst chide him that put it not forward to the bank, I see thou wilt have us thrifty: Lay up for yourselves, thou wilt not have our stock, our talon idle, but busy for increase, for accumulation; thou wouldst have us wealthy, for to such thou givest more, and more freely, To him that hath shall be given; thou thyself, O Lord, art rich, according to the riches of thy grace; thou hast a treasure of grace: and again, according to his riches in glory, thou hast a treasure of glory too: and again, the unsearchable riches of Christ; thy wealth, O Lord, thy treasure is so vast, it is even unsearchable, it exceeds thy Apostle, that holy Artists arithmetic: therefore, O my God, give me this holy feat and felicity of thriving in the spiritual commerce and trading; give me a bank and exchequer full of graces: The diligent hand maketh rich; O quicken my hand, and create a new spirit within every joint; bless unto me the spiritual means thou hast given me, increase every grace unto me, that I may treasure up grace against the day of glory and grace, and commit, and trust all my wealth to the house and heavenly mansion provided for me by thy son; In my father's house are many mansions: and, I go to prepare a place for you: and, we have a house not made with hands, eternal in the heavens; this mansion, this house, O God, shall be my exchequer; thy Son, and thy holy Spirit, and Angels shall receive such spiritual wealth, such graces as I purse up below, and lay all up for me there, that I may say, I know whom I have believed: and they are able to keep what I have committed to them: And now, Lord, into thy hands I commend my spirit, with all this treasure that belongs unto it, with all those graces and virtues thou hast given it, and which I have acquired and improved: here is that pearl, for the gaining whereof the Merchant in the Gospel sold all he had; I have gained so much treasure as I have obtained this pearl; here are chains of Rubies too, which thou, O Saviour, didst scatter from thy wounds, but I have thredded them upon sighs which I have twisted, and upon my heart strings; besides many other bright and flaming jewels and graces, many Diamonds, and Carbuncles, and Jaspers, and saphires of sanctification; and with these are necessities supplied, even through the riches and glory of Jesus Christ. I give these, O Lord, for, freely I have received, and freely I give; and, What have I that I have not received? but I give all back unto thee, for I know, It is more blessed to give then to receive: and thus I lay up my treasure in heaven; every penny and bag I disburse to thy Saints here below is imped with wings and feathers, and is gone into heaven before me, and is gloriously trans-figured into spiritual coin; and thus my riches take wing and fly away, fly away that they may be a stock for me there: and Lord, how rich am I now! rich even with all thy wealth; not a grace, not a merit of thy blessed sons, but it is all mine; not a pearl of water from his side, nor a ruby of blood, nor a diamond of his eye beams, but is mine; for he is made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30.   

A sign.  Matth. 12. 38, 39 Master, we would see a sign of thee. And he answered, An evilland adulterous generation seeketh after a sign. 
Discovery.  
I Discover, no fair 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 ourselves easily won to betray goodness, and to make ourselves servants to the humours of any that entitle us Master: for, to call us Master, with an intent only to satisfy 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 sign is that they require, and are denied; Christ had been prodigal of these, however it came he was now frugal; there was no want on Christ's part, he was both able and willing, and gave signs, his cures and miracles were all signs; sure than the want was on the Pharisees part, a want of a sober faith and assent, or else a curiosity or delicacy, or other vain intent was in the business; Therefore he answered, An evil and adulterous generation &c. his denial is plausible and affable, though to the Pharisees; he rebukes their request by the person of another, and informs their generation by another generation that was evil and adulterous, An evil and adulterous generation.   

The Gift.  Matth. 5. 23. If thou bringest thy gift to the Altar, and there, &c. 
The Flame.  
LOrd, there is no approaching to thy Altar, but with a pure and clean soul; I will wash in innocency, and so will I compass thy Altar, says David: David knew that nothing but innocency was fit for thy Altar; therefore, rather than come to it unclean, he will wash and rinse off his iniquity. I know, Lord, while I come to thy Altar either in wrath, or rancour, or emulation, I am short of the innocency I should bring; I know while I have either any malice or hateful seed in my bosom, sprouting into contention, or any other mischievous design against my brother, I am not fit for thy Altar, I am no right sacrifice, no suitable oblation; I must cast away my gall, with all such offal, that I may be laid on thy Altar; that is the part which sheds an impuration and defilement over all my parts, makes me an abomination in thy sight, embitters me, and renders me distasteful and unsavoury; and how clean soever thy Altar be, how holy, how unspotted, yet to me it is nothing so, to them that are defiled, nothing is pure; and, we have an Altar of which they have no right to eat, they that kindle unhallowed combustions and stirs in stead of the pure flames of piety, and devotion, and charity: O Lord, thy Altar is the only holy engine of reconciliation, of redemption; the only sanctuary of peace, the conservatory and table of divine favours: here did thy Priests effect all the gracious intercessions and sacrifices, here did they appease thy indignation, and persuade thy judgements; and here did thy blessed son, who was a Priest for ever, offer himself, Who by the eternal Spirit offered himself; here was all the effusions, and sanguinary embrewments, and slayings, and carvings, all in figure of redemption, all in shadow of good things to come: therefore, O Lord, how can I stain or purple my soul with malice, or envy, or wrath! for so often as I offend in these, I act but a more fine a subtle slaughter; he that hath but looked after a woman, hath committed adultery with her in his heart; so he that hath but looked with a wrathful eye or thought after his brother, hath slain him in his heart: Lord, therefore let thy holy Spirit that holy Dove which is so active in holy billings and affections of charity, nest in my soul, and warm my soul into ardent and fervent loves and desires; for hereby thou hast told us that we are thy Disciples, if we love one another: Lord, let thy love be shed abroad in my heart, that my heart may shed and disperse it into my other parts; into my feet, that I may go to my adversary and forgive him; and into my arms and hands, that I may give unto him, if he hunger, that I may feed him, if he hirst, that I may give him drink; into my tongue, that I may appease with soft answers and apologies, his passion towards me; that I may speak friendly and fairly to him, for, if we love one another, God dwelleth in us.   

Stand without.  Matth. 12. 47, 48. than one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said, Who is my mother? and who are my brethren? 
Discovery.  
I Discover now, that Jesus is upon business, and in the heat of his function, nothing can turn his face or regard out of the way; a behold cannot so arrest his eye-beams, not though the relation of a mother or a brother put to their hands; Who is my mother? he declines his duty and respect, and all relations must be questioned 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 business of an high and holy nature; Who is my mother? and who are my brethren? he demands as though he would decline his knowledge; indeed, in weighty Commissions we should put mother and brethren to the distance of strangers, and open our veins for consanguinity and respects to run out a while, and leave our blood and spirits, Thy mother and thy brethren stand without, and without must they stand a time; it is not fit to admit respects into the same room with employments.   

A Prophet without honour.  Matth. 13. 57, 58. And they were offended in him. But JESUS said unto them, A Prophet is not without honour save in his own country. And he did not many mighty works there. 
Discovery.  
I Discover, Jesus passeth not over some kinds of contempt with silence, but replies in defence of his reputation; sometimes a silence shows 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 repel their offence by defence of himself: A Prophet is not without honour save in his own country; he will not seem 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 cowardice: And now Jesus departs, for he did not many mighty works there; some works he did, and those mighty, but not many mighty; he would not take off his pen quite, because that his adversary liked not the copy, Rumpatur quisquis rumpitur invidia; he did not many there, for his stay would seem to have courted too much an approbation or respect from his enemies; and all such pretended delays is to set up a both for retailing that ware you want a shop for.   

And buried it.  Matth. 14. 12, 13. And his Disciples came and took up the body and buried it, and went and told Jesus. When Jesus heard of it, he departed thence into a desert place apart. 
Discovery.  
I Discover the Disciples care to the memory of their friend, They took 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; be it a calumny or crime, lay it under the sod with him, let your memory be a grave to your friends corruptions and weaknesses, and embalm no part but his best for posterity. Now after they had buried him, they told Jesus; they are not too hasty in sad relations; they buried him, and told it after; funeral stories always arrive soon enough, it is not seasonable to imp their wings with our feathers of haste: And now that Jesus hears, he departs, When Jesus heard of it, he departed; he will not stay by ill news, those are but melancholy itches which delight in frications and chafings, and stay to be rubbed with more accents of sorrow: they are too soft affections which love even to sit and thaw at a woe or misfortune: Jesus departed, and whither? but apart; he departed into a desert place apart. At the news of death he separates from company, wisely practising his part of separation, ere his course be to act it: to go apart at the news of mortality, is a ceremony suits well; such a departure answers in proportion to the departure of your friend, and shows how near you adventure for his sake to comply with mortality.   

He sent the multitude away.  Matth. 14. 22. And Jesus constrained his Disciples to get into a ship, and to go before him, while he sent the multitude away. 
Discovery.  
I Discover, how observant and decently ceremonious Jesus is; a multitude are met for his sake, and he leaves not his own to dismiss them, but leaves his own and dismisses them, and sends those away while he sent the multitude; he leaves them not abruptly, but, in good manners, dissolves them; sends them away, a phrase which sounds of a mild dispatch; they were strangers to him, and therefore he sends them away, but constrained his Disciples, makes bolder with his own; And Jesus constrained his Disciples: he sends them away, the multitude, not with any neglect or disdain; in this phrase of sending, he pretends rather an interest to their return; for an affable dismission sheds such an engagement upon the people, as keeps them still there while they seem to depart.   

The son of God.  Matth. 14. 33, 34. Then they that were in the ship came & worshipped, saying, Of a truth thou art the son of God. And when they were gone over, they came into the land of Genesaret. 
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 son of God, but I read no answer he makes; for the verse that follows is impertinent to this, And when they were gone over, &c. I observe, he refuses not the worship nor sacred applause done him, nor takes much notice, nor prides himself in it: in just and due applauses, it is a wrong to your merit to deny them, and such modesty does but whisper to your goodness to betray it: I know, to assume and raise yourself to the trumpet of another is arrogance, and the spirits are too light that are so soon rarified and advanced; he is no wise Musician that will make one in the consort of his own commendation.   

The hem of the garment.  Matth. 14. 36. And they besought him that they might touch the hem of his garment; and as many as touched were made perfectly whole. 
Discovery.  
I Discover, that Jesus denies them not the honour they desire; their petition reaches no nearer him then his garments, nor higher than his hem: it is an honourable courtesy to be free in such light respects, which are an honour for others to obtain, and no dishonour nor prejudice for you to give; to let down your garment, where the hem will satisfy.   

Transgress.  Matth. 15. 2, 3. Why do thy Disciples transgress the tradition of the Elders? he answered and said unto them, Why do you also transgress the commandment of God? 
Discovery.  
I Discover, how Christ vies question for question, and rebuke for rebuke; Why do thy Disciples transgress, say the Pharisees? and he said, Why do you transgress? sometimes the quality of your adversary may be such, that it will 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 transgress, with a Why do you also transgress? and, their tradition of the Elders, with the commandments of God.   

Not away fasting.  Matth. 15. 32. Jesus called his Disciples unto him, and said, Because they continued now with me three days, and have nothing to eat, I will not send them away fasting. 
Discovery.  
I Discover, how fairly Jesus entreats these that visit him, and accompany him; and because he would have his welcome as general as generous, he called his Disciples unto him, they must take notice he intends his affability exemplary and imitable; and in this entertainment he spreads a table to posterity, and commends a model and copy of hospitality to the world, for he 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.  Matth. 15. 36. And he took the seven loaves and the fishes, and gave thanks, and broke them, and gave to his Disciples, and his Disciples to the multitude. 
Discovery.  
I Discover here Christ's order, and care, and demeanour at his bountiful distribution; he took the loaves and fishes; but ere he took them to give, he gave thanks; he gave first to God that had given to him, he carves out a tribute to him, before he carves to the multitude; and tribute to God enables him better to distribute: in such a giving there is nothing given away; to give thanks thus, is to say grace after Christ: now, he broke, and gave to his Disciples: here is no news of his own eating, what he takes or breaks is to give away; the care of his guests takes place of himself; he broke, and gave to his Disciples, not to the multitude; though he be prodigal of his fare, yet not of himself; he serves not out himself with his loaves and fishes; he gave to his Disciples, he preserves his own honour at the table, and what he does to the multitude, is by his servants, the Disciples; he gave to his Disciples, and the Disciples to the multitude.   

Get thee behind me.  Matth. 16. 22, 23. Then PETER took him, and began to rebuke him, &c. But he turned, and said unto him, Get thee behind me, Satan, thou art an offence unto me. 
Discovery.  
I Discover, how tender Jesus is of his honour and authority, and how sensible of checks from his inferiors, or any thing that may impair or detract; Peter rebuked him, and he rebuked Peter with advantage, Satan; &, thou art an offence unto me: it is wisdom to let your servant know his distance, for phrase and behaviour, and not to suffer him too near you in either; by how much he is less a servant, by so much you waste from Lord and Master; Get thee behind me, is a good phrase to tell him both his place and your own; and the Livery fits best when the servant is behind, and the Master before; Get thee behind: it seems 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 behind me, will be 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 unworthiness; mine of merit, of satisfaction.   

Indignation against the two.  Matt. 20. 24, 25. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him. 
Discovery.  
I Discover, that Jesus will not tolerate a quarrel unpacified, especially among Disciples; Jesus called them that had indignation, to him; if Peter's sword be drawn, he will command it back into the sheath ere he go; he called them, he takes notice of their difference, he will not leave it to its self and to them; the decision would be speedy, lest there be 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 soon were the ten moved before the two! an harmony is easier preserved among few than 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 be at a business of indignation rather than peace.   

The poor widow.  Matth. 12. 43. And he saw the rich men casting in their gifts into the treasury. And he saw also a poor widow. 
Discovery.  
I Discover, how observant Jesus is, he takes notice from the rich to the poor; he saw the rich men, and he saw also the poor widow; the poor is equally in his eye with the rich, and she is rich enough, in that notice he took of her; the rays of his eye set as high a rate upon her as them; nay, higher, they seem to beat full upon her, and but to glide upon them in their passage; he saw the rich men, and he saw also a poor widow; He saw also, as though he saw over them unto her, and took 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 he look so much on them as rich and poor, but how they disposed and dispensed their wealth and poverty, and how they cast in their gifts and mites: he saw the rich men casting in, and he saw also a poor widow casting in; though in possessing, the rich have odds of the poor, yet in disbursing, the widow's mites are as plural as their gifts.   

Weep for yourselves.  Luke 23. 28. But JESUS turning unto them, said, Daughters of Jerusalem, Weep not for me, but for yourselves, and for your children, 
The Flame.  
O God this is thy Son Jesus his respect to those that mourn with him; Jesus turning unto them, he would not decline any pity that follows him, but turns to it, meets it, and seems to cherish a lamentation with declining it: weep not for me; a sad dissuasion hath a secret to entreat a tear, and privately to broach the eye which it is busy to stop; Weep not, but weep; as he closes the eye with one hand, he opens it with another; and when he would not be too much obliged for a compassion, engages themselves and theirs, and thus casts in his own sad score into their reckoning: weep not for me, but for yourselves, and for your children, and their tears shall discharge both griefs. O God this was a modest and thrifty part to get thy sorrow wept for by the tears of another: thus one sad object that is public, shall have the honour of the lamentation, when many private have more right in it.   

Jesus held his peace.  Matth. 26. 63, 64. But Jesus held his peace. And the high Priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God, or no. Jesus saith unto him, &c. 
Discovery.  
I Discover Jesus his silence, he held his peace: he would not easily answer nor vie to every common reproach; too much exceptions tenderness betrays a cause more; for where are the replies more violent than with the guilty? he 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 again, Jesus saith unto him; we count them but slight bells which chime at the first pull, and a weak lock that opens at the first turn; 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.   

The Flesh weak.  Matth. 26. 40, 41. he cometh unto the Disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. 
The Flame.  
LORD, how calm a check thy son uses to a weak offendor! for finding an offence of infirmity, he chides and excuses it at once; Could ye not watch with me? the spirit indeed is willing, but the flesh is weak: O Saviour, who can watch with thee! for thou art such a keeper of Israel as neither slumbers nor sleeps; Could ye not watch with me? Indeed, O my God, we could not, thou hast the odds of us at watching, thou hast an eye of Divinity always open, The eyes of the Lord run to and fro; we have such clay about us, as incrassates and dulls our faculties; thy clay, O God, is refined and glorified, and is far more pure and subtle than ours; yet, O Saviour, thou excusest it, the flesh is weak; and in this he modestly repeats their neglect, not urging a duty for his own sake, but their own advantage; Watch and pray, that ye enter not into temptation: Watch, that ye enter nor; too much notice of neglect or offence done to yourself, sounds in another's ear too harshly of a self esteem; therefore to avoid that, he wisely makes their own neglect their danger; and holds them the looking-glass so, that their own reflection may be more than his, That ye enter not into temptation.   

Not on this fashion.  Mark. 2. 12. And they were all amazed and glorified God, saying. We never saw it on this fashion. 
Discovery.  
I Discover, nothing will sooner▪ create an amazement and admiration, than an action out of the road, or highway 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 do something not on this fashion, to be something eccentric and incongruous in your attempt: Men always turn after him, who turns the wheels of their expectation a new way.   

In the hinder part of the Ship.  Matth. 12. 47, 48. And he was in the hinder part of the Ship asleep on a pillow. 
The Flame.  
MY God, thy son is not very forward in any place; here he was in the hinder part; every posture of Christ is instructive; now, that he is in a storm, he keeps behind, and will not advance in a time of danger; let the rash and hasty be in the forepart, he stays in the hinder: neither is this backwardness more his wisdom then his virtue; for this hinder part is but his hieroglyphic of Humility, and still you shall have him behind in any place or society,: it is a duty he gives in charge, Love not the uppermost rooms, and, he that humbleth himself shall be exalted. But now, it is strange, that he should be asleep in the Ship, yet he sleeps now in allegory; to be in a Ship, is no more but to go at the morien of another; and to be thus swayed sometimes, is discreet obedience; in the time of a storm, or dangerous commotion, it is good being asleep; that is, as little active as you can, as far from being a party; when the tide of others grows violent, it is dangerous sailing with them, it is better (like thee, O Saviour) to lie still, and be carried with the motion, then to help with your own; for than you are the more patient, by how much the less agent: to be asleep in the ship then, is to take no notice at the storm or combustion, not to comply with it, but wisely to wink at an unavoidable danger or trouble; yet, if it move or jog you, and will not suffer you to sleep, get to your pillow however, to a place as soft & secure as you may, and as far retired from any doing as you can, unless you have the power and authority to rise up with Christ, and rebuke it into a calm.   

Immediately.  Mark. 5. 2. And when he was come out of the Ship, immediately there met him. 
Discovery.  
I Discover, by that time Christ came here, there came one to meet him, immediately there met him; immediately, he gave him no time to escape; Christ's holy offers and opportunities must be taken, and the more immediately the better; the closer and nearer you stick to the opportunity, the sooner and surer is Christ yours: Immediately, then, when Christ came out: When he was come out; Christ hath his times of coming out, that is, of revealing and showing himself to a soul, and then it is good meeting him, and taking him in his early dawnings, and holy discoveries of himself to the soul: When he was come out, immediately there met him; there should be a meeting on our parts then, as well as Christ's, 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 he meet him, but when he was come out of the Ship? it is good taking Christ at his first landing with you, at his first coming upon your borders or coasts; when you hear him preached, or when your heart and affections are touched with him, and a little affected with his Gospel, than he is landed on your shore; your senses and affections are the coasts and borders of your soul, and there take him, and meet him; Immediately there met him.   

The Daughter dead.  Mark. 5. 35. Thy Daughter is dead, Why troublest thou the Master any further? 
Discovery.  
I Discover, how soon a carnal hope would give over, how soon it despairs, Thy Daughter is dead, and why troublest thou any further? as though all 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 business to encourage them on: if she be dead once, they die too; such look 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 soul into her body, and a spark into her ashes; but the coldness in the body, and emptiness in the artery, and inciveration in the ashes; every sleep is to them a death, every obstruction a destruction, every decay a ruin irreparable, every dissolution an annihilation, prayers and holy importunities are vain troubles, and hopeless endeavours, and redress of impossibilities, Why troublest thou the Master any further? how soon a weak suggestion stops all the wheels, and retards the business, 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 likelihood, not any further trouble or endeavour with them: how easily is a carnal reason convinced! how strong an Argument can nature make! how soon is her word taken, thy Daughter is dead!   

Thy sword into his place.  Matth. 26. 52. Then said Jesus, Put up again thy sword into his place. 
The Flame.  
O my God, even a Disciple to thy Jesus may draw his weapon in as much hast as another; his passions may be as soon unsheathed in defence of his Master; he is but cold that hath not so much heat as to be angry in Jesus cause, nor so much courage as to wear a sword in his behalf; that is, hath something of power and authority about him: yet Jesus bids, Put up again thy sword; none of his shall have a sword drawn against the sword of authority; if that be out, his Disciple shall have command to put up again; a private weapon must not clash against a public, neither be drawn, or at least appear: Put up thy sword, that is, let there be even no show of resistance; and, Put it up into his place, not into theirs, not into the place of the Magistrate or Authority; sheath it not there, that is not his place, but theirs, the Kings, the Princes, and Governors: it is to be feared, if the Disciples have their swords out, they do not hear when Christ calls to Peter, in the name of the rest, Put up thy sword again into his place.   

Pray yonder.  Matth. 26. 36, 37. And saith unto the Disciples, Sit ye here while I go and pray yonder. And he taketh with him Peter, and the two sons of Zebedee. 
Discovery.  
I Discover, that Jesus teaches a decorum to his Disciples at Prayer, Sit ye here; he places them, and orderly, Sit ye here: do not lean here, or use any irreverent gesture, but, Sit ye 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 be 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 himself; and, sit ye, while I go, that is, quiet, settle, compose your thoughts & passions, stay them from wandering and straying; Sit ye, that is, put yourselves in a firm posture, use your preparation while I use mine; Sit ye while I go, that is, my spirit, my soul hath a journey to take, yet, beyond yours▪ as far as a prayer: Sit ye while I go and pray; and, sit ye while I go, as though here should be the Congregation, and yonder the Minister; Sit ye while I go, while I move in the services, while I, I your Master, and Minister, and Bishop of your souls▪ while I go: And he goes not alone neither, he will have his holy assistants and coadjutors, as a grace and honour to the prayer and service, though they do little; and they shall not go after him to this holy business neither, but with him, as it were beside him at the holy employment, And he taketh with him Peter and the two sons of Zebedee.   

The Place.  Matth. 28. 6. Come, see the place where the Lord lay. 
The Flame.  
O My God, the very place where Jesus hath been is good and graceful to look at, Come see the place; the very place hath so much worth in it as will deserve a Come and see; Come, it is a good motion and setting forward to Religion; to come where Christ hath been, to see the place of him, where he was either preached, or taught, or died, or buried: Christ hath more places than one; every soul that hath had Christ a day, or a night, or a month, or a year, that hath had a form of godliness and Christianity, hath for that time been the place or tomb where the Lord lay, where he so journed; and, come and see how empty the place is without him▪ how unfurnished now he is gone! and in apostasies or fallings away you may see the place where the Lord lay; for such souls are but his tombs for the time, places where he dies, where his graces, and virtue, and power perish, and these were places where the Lord lay; for he never stood here, never sat here in these souls; their godliness was never in so firm and stout a posture; but, he lay, the posture he was in was a faint, a feeble, a declining, a disable posture.   

Jesus met them.  Matth. 28. 9 And as they went to tell his Disciples, Jesus met them. 
Discovery.  
I Discover, they that go upon Jesus business shall be sure of his company sooner or later; if not at their setting forward, yet ere they come to their journey's 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 about him, as they went: If Jesus meet any, it shall be such as are going and stirring towards him, for than he will meet them, save them a labour in their holy pursuit after him; he will meet them, and by this motion enable them more to go and follow him; he seldom meets any that stand or sit, but rather meets with them in a check or rebuke, as with those in the parable, Why stand ye here idle?   

He saw and glorified.  Luke 23. 47. Now when the Centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. 
Discovery.  
I Discover, how deliberately the Centurion censures, with what caution; he first saw what was done, then, certainly, &c. while all was a doing, he said nothing, he forbore till he saw how the wonder would prove, and then he said, Certainly: the best verdict is that which is given after clear testimonies; half premises allow but half conclusions; there can be no saying Certainly, till there be a seeing what is done, and now the Centurion saw, he glorified God, saying; where there is a seeing, there will be a saying too; if we open our eyes upon the works of God, we should open our mouths too; we should say as well as see, He glorified God, saying: but first there was a seeing, before there was a saying; our eyes should be the Tapors to light us in our admirations and praises below; but in wonders above, I will say as certainly, though I never saw; We walk by faith and not by sight.   

Tell his Disciples.  Mark. 16. 7. But go your way, tell his Disciples and Peter, that he goeth before you into Galilee. 
The Flame.  
O My God thy Angel dismisses them, now that Jesus is not there; he will not suffer them to stay in a place where he is not, go your way; now that Jesus is gone, go you too: there is no staying too long by Jesus his tomb: we may be there, that is, we may die with him, or be buried with him, therefore says Paul, we are buried with him by baptism unto his death: but than we must not linger too long at the grave; not laying again (as the Apostle says) the foundation of repentance from dead works, but we must away after to Galilee, Let us go on to perfection: And as Christ was raised from the dead, so we also should walk in newness of life: for, he goeth before you into Galilee; he goeth before you, a good encouragement for us to follow after; it is good having JESUS before us, in our eye; we shall run more cheerfully the race that is set before us, while we may look at JESUS, the author and Finisher of our Faith: neither is it enough for us to follow him alone, but we must take others along with us, Tell his Disciples; and if there be any way that Jesus goes, any tract or path, whether by Galilee, or any other way or mystery of godliness, we must call upon others, and take them, tell his Disciples that he goeth before you into Galilee; and if there be any one in particular, that stands in need of a special intimation, tell even him, tell his Disciples and Peter.   

Stood by the cross.  John 19 25. Now there stood by the cross of Jesus, his mother, and his mother's Sister. 
Discovery.  
I Discover, those that have any relation to Jesus will be sure to be near his cross, yet Jesus and the cross must be together, or else you shall have none of them there: if the cross be there and not Jesus, you shall neither see mother, nor mother's sister; those that stand by the cross when Jesus is not there, are some whom their superstition have brought thither, not their religion. Now there stood by the cross; they pass not by it in a disregard, 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 mother's sister, to stand by the cross; they were crucified in the standing by it; but for us, we must go nearer it, be nailed to it, For they that are Christ's have crucified the flesh, with the affections and lusts.   

Philip, and Andrew, and Jesus.  John 12. 21, 22. The same came therefore to Philip which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus Philip cometh and telleth Andrew: and again, Andrew and Philip told Jesus. 
Discovery.  
I Discover here, a desire in the lay and ignorant to see Jesus; saying, Sir, we would see Jesus: their course and address for it was this, The same came therefore to Philip; the way to 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 ears, but our eyes too; to hear of him, but to see him; to have a spiritual knowledge of him, That I may know him, (Says Saint Paul) and the power of his resurrection: and in their address 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 persuade 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 always give a fair respect to Philip, even, Sir, we would see: thus they come to Philip, they step not saucily to Jesus himself, but they make use of Philip; Philip must be their expositor, and commentator, and director to Jesus; not like those who step to Jesus first, and leave Philip and all he can do; they will not be beholden to the Church, they'll find out Jesus themselves: yet I see Philip shows them not Jesus at the first, or by himself, but he'll take Andrews opinion with him, Philip cometh and telleth Andrew; in the business of seeing Jesus, or any thing of his, it is good having more eyes along with us than our own; 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 himself; they must not rest in Authority, neither in Philip nor Andrew, nor make them their period for seeing, that they may say with the Samaritans, Now we believe, not because of your saying, but because we have seen him ourselves.   

Little of stature.  Luke 19 3. And he sought to see Jesus, who he was, and could not for the press, because he was 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 press to hinder us, a crowd, a constipation of vain thoughts, and worldly solicitations, which will interpose and eclipse the clearness of Jesus to us; he sought to see Jesus, but could not for the press, or else our own stature will be a disadvantage in our endeavour and seeking; he sought, but could not see, for he was little of stature; though our lowness or disproportion may hinder us, yet our souls must have a raising, an elevation to see him; they must be a little divined and deified, a little glorified in inchoation; they must be 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, shadows cast at noon, neither can we with our Inch take measure of his infinity; our Reason is too short to make a perspective for seeing Jesus; it is but little of stature, grace must advance it higher, and give as much faith as will make a holy perspective; for, Faith is the evidence of things unseen: And this press will still be in our way to Jesus too, he could not for the press; if we would see Jesus, it were good acquitting ourselves of the multitude, and getting clear of the press of the world; for many are thronging about Christ, Many are called, but few chosen.   

Washed their feet.  John 13. 12. After he had washed their feet, and was set down, he said unto them, Know ye what I have done unto you? 
The Flame.  
O My God, how full of meaning and mystery every action of Jesus is! and, how inquisitive Jesus is to give us notice! Know ye what I have done? and how dull a carnal eye is in discerning! he had washed, but not their eyes; and therefore as yet they saw nothing in it; he had washed their feet, but not their head, and therefore as yet they understood as little: he said unto them, Know ye? he would as it were catechise their ignorance into some knowledge, and warily convey them a resolution in a question, Know ye what I have done? what an excellent Syntaxis is here! Christ's very washing is grammatical and instructive; every thing of Christ's may afford us something worth our studying▪ his very towel hath a lesson in the folds of it, of cleansing and sanctifying; his water flows with instruction in the falling and trilling, and drops documents of humility at the feet of his Disciples: O Saviour! methinks thou art dispatching many things here, thou art handling their feet both into virtue and knowledge, as though they should observe, that their feet did the best in thy hands, walked evenest, and plainest, and surest, with least error when thou hast the guiding of them: and now thou art washing their feet, thou intimatest a filth and corruption in our parts of practice and conversation, that we cannot stir in the ways of the world, but something will stick to us, that we shall still need thy water and to well, while we walk here; and that we shall never be so clean and pure Disciples, but we shall still have a foot or a toe for washing.   

They besought him.  Luke 7. 4, 5. And when they came to Jesus, they besought him, saying, he was worthy for whom he should do this. For he hath loved our Nation, and built us a Synagogue. 
Discovery.  
I Discover, what an interest and obligation public favours lay upon those they concern! how many here come to Jesus in the centurion's behalf! They came to Jesus; they, even they who had a common interest in the courtesy he did, He loved our Nation, and built us a Synagogue, and for this love to their Nation, they return him love again, for, they came to Jesus for him; and for his building a Synagogue, they build him a good reputation saying, that he was worthy; and why? because he loved our Nation: if you would gain a people you must do something that is popular; nothing wins a Nation so as a national favour, and to do this, you must raise your courtesy a story or two higher than the ordinary height; he built us a Synagogue, you must build something, that is, do something of eminency, of notice, of duration, that may tower, 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 civil and holy societies.   

The Tabernacle.  Luke 9 33. Peter said unto Jesus, Master, it is good for us to be here, let us make three Tabernacles, one for 〈…〉 Moses and one for Elias, not knowing what he said. 
Discovery.  
I Discover, as soon as any thing below pleases us, how soon we would be building, providing for residence: Peter is but a little advanced and enlightened, and now no place will serve him but here, It is good for us to be here, here in this mount, here, where we see such a glory, such brightness or raiment, but yet in all this, not knowing what he said: Oh the vanity of a carnal sense! how is Peter's eye ravished with these that appear, 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 error 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 he said; for had he understood himself, sure here would have been no such building, no such making of Tabernacles.   

He set his face.  Luke 9 51. He steadfastly set his face to go to Jerusalem. 
Discovery.  
I Discover here a firm resolution in Jesus; if he look towards a place or purpose in earnest, he goes on for it, and turns not back on his way; he see his face to go; his very looks and face shall steer him, and his countenance shall be set, that his feet may go the more firmly, he set his face: those that are unstable in their ways, have their faces running and stirring, not well set, not steadfastly; and they that go back and Apostate in their resolutions and purposes, never had their faces steadfastly set: He steadfastly set his face, and whither, but for Jerusalem, a place he was to suffer and die at? In necessities and occasions which we cannot avoid, it is good to set our face, and steadfastly to conform and confirm 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 steadfastly to go; for no man looking back is fit for the kingdom.   

The Loaves.  John 6. 26. ye seek me, not because ye saw the miracles, but because ye did eat of the loaves. 
The Flame.  
O My God it is not enough to seek Christ, to take pains after him▪ but to consider our ends and de●●res; we may seek him, and ye not seek him; even in our bu●●est inquisition, Ye seek me not, says Christ here to those that even than iought him; ye seek me, and seek me not as ye ought, not because, but because: if it be a temporal want sends us after him; we seek him not because, but because of that supply, because ye did eat of the loaves; the loaves is the dole we follow him for, therefore in all adherences and addressings to him, see that there be no loaves in the way, see that it be not his provision more than himself; yet, Lord, now let me follow thee for thy loaves, and not because of thy miracles, for thou art now more prodigal of thy bread then thy wonders, and more to be sought for in it than them, thy bread is thy body now: Lord, let us always find these loaves on thy Table, and then we will seek thee, not because of thy miracles, but because we eat of thy loaves; not of thy miracles in the loaves, for thou art not in thy bread by any miracle of Transubstantiation, but signification and sacramental relation: I am the bread of life which came down from heaven; and thus we will seek thee not because, but because; not because of any miracle, but because we eat of thy loaves; yet if these loaves were not kneaded up with any spiritual leaven, if there were no Sacrament here, it were good seeking thee, though but because of these loaves; thou canst win us with thy earthly fare to the heavenly, with thy temporal to thy spiritual; thou canst bair thy trap of christianity with a loaf, and catch us by the souls at such a time of relief.   

Whom say the people.  Luke 9 18. And he asked them, saying, Whom say the people that I am? 
Discovery.  
I Discover that Jesus desires to hear from his Disciples the censures and opinions of others; he asked them, Whom say the people? he asks them of the people, he speaks 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 people's opinions better by another's line then your own; he asked them, them that were often abroad and conversant, he asked them, Whom say the people that I am? if you would hear your own report, lay your ear to their mouth, theirs, who are your Creatures and Disciples, or Intelligencers: reports and censures are the best heard; as Imagery is seen, at a distance; Whom say the people; it is not the say or voice of a few that should move us, but what say the people? or Whom say the people? their censure would be sought and inquired after; it is good hearing what we are as well to others as ourselves; the multitude are such a crystal as we may dress 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 enquiry is over our own threshold, and out of our own doors, and is very curious and impertinent, Christ's is more domestic and homeward, Whom say the people that I am?   

Some say ELIAS.  Luke 9 19 They answering, said, JOHN the Baptist: but some say, ELIAS: others say, that one of the old Prophets is risen again. 
Discovery.  
I Discover how diverse are the opinions that wait upon any famous or public party; some say John, some Elias: like an optic glass held before the sun, whose beams by shooting in make many various colours, they that sun and air their good parts abroad, shall always be thus variegated, and particoloured 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 form and figure appears into one and another, into a John, or Elias; in one opinion or a few perhaps he is only a John, only an Elias, or only a Christ; as in one entire crystal, there is but one face or whole proportion: but if this one be shivered, how many appears! if it be some say, or others say, than the glass is shivered, the people are broken and in parts, the refractions are as diverse as themselves, than a John Baptist, or Elias, or an old Prophet; yet is not Christ put by his doings, by the sayings of any; though some say, and others say, he keeps himself Christ still; they cannot talk him either from himself or business; 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 he is either John or Elias.   

Forbid him not.  Mark 9 38, 39 Master, we saw one casting out devils in thy name, and we forbade him, because he followeth not with us, And JESUS said, Forbid him not. 
The Flame.  
O God, this is the error of thy Disciples judgement: they forbid, whom thy Christ allows: how soon had thy Disciples set up their consistory, and dispatched their Inhibitions, we forbade him! one would think he might very well have gone for a Disciple, so long as he was in Christ's name, and wore his cognisance, but we forbade him; we to whom thou gave Apostleship & power; we at whose girdle thou tied the keys, we forbade, and why? because he followed not with us, with us; they must have him, with themselves as well as Christ, and then all's well; had he followed Christ and followed with them, they had not forbade him▪ but, he followed not with us: out error is, we still put in for a share with Jesus, we must be followed in something as well as Christ; every one of us, say as▪ Saint Paul, Be ye followers of me, &c. we have either some opinion, or some doctrine, or something we would have followed as well as Christ: he followed not with us, that is, in our company, in our faction, that way that we followed Christ, therefore we forbade him: but Christ says forbid him not, for he that is not against us is with us, not against us in any fundament all truth, or principle, is with us in the main: he that is ours in the root, may be allowed his own in a leaf or circumstance: therefore, forbid him not, no, Christ had not need go less in any, the harvest is great, and what then? notwithstanding every way, whether in pretence or in truth, Christ is preached. Phil. 1. 18.   

As JOHN also.  Luke 11, 1. One of his Disciples said unto him, Lord teach us to pray, as JOHN also taught his Disciples. 
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 think God had taught them sufficiently in joining his spirit with theirs, his grace to their nature, his holy affections to theirs, yet, Lord teach us: we must have another, a second rule, and model for our devotions; the spirit, though of a Disciple, may be too devoutly licentious and too holy a libertine and outlaw, unless there be a law, a rule to straighten it; the girdle of a liturgy does well, to buckle in our holy passions and affections, which would be a little too fluent and scattered in themselves: it is good going to God, as Saint Paul went to Jerusalem, behold I go bound in spirit, therefore Lord teach us, that is, let us have a form of prayer; this is no new request, no teach us as John also taught; there have been still some teaching, some forms 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 forms to his Disciples; as John also taught his Disciples.   

Your lights burning.  Luke 12. 35. Let your loins be girded, and your lights burning. 
Discovery.  
I Discover there must be a holy girding and trussing up for heaven, let your loins be girded; if any affection or passion hang loose about you, let those that have most of the loin in them, that is, those that are most carnal and fleshly, gird them up; let your loins be girded, that is, close and straight bound and gathered to you, let them be girded; they may be tied or slackly and loosely pinned up, that is, your affections may pretend well, be good and moral, or slightly religious for a time; but when they are so slenderly tied, they may soon fall loose about you again, let them be girded▪ and no more; and yet not too straight neither, lest they christ and gird into Christian stoicism, or too much austerity: and let your lights be burning too; the light of reason, and that of grace, and that of nature, or what other taper your God hath lighted you up; let them be burning, that is, full of heat and light; not only shining, but burning, that is, not only in show and profession, but burning, sparkling with true heat; not casting any false flames, but true spiritual fire; burning, that is, dispensing as well a vigour and influence upon others as yourself, that you may kindle your neighbour's fuel and set his holy affections on fire too, let your lights be burning.   

Followed a far off.  Matth. 26. 58. But PETER followed him a far off. 
Discovery.  
I Discover that Christ hath still some in a society that will follow, but Peter followed: Peter will not give over, he will go how ever the world go; yet though Peter be the only Disciple that follows him the danger and misery of the season takes him much off in his following; for, though he followed, yet he followed but a far off, and this pace and distance a far off keeps him from a total declination and forsaking: let us keep 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 affairs 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 he was to follow him in the like suffering; and he followed a far off, which falling so far behind, was a preamble to a further distance, even that of denial.   

Dry places.  Matth. 11. 24. When the unclean Spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none, he saith I will return unto my house whence I came out. 
Discovery.  
I Discover the Diveil will not always be tempting, and suggesting, and working, but he will have his times of going out; when the unclean Spirit is gone out; there is no man but he shall have his Vacation as well as termtime, and that time shall be a season of cleanliness and moral neatness with him; when the unclean Spirit is gone out: he that kept the rooms of the soul sluttish and foul is gone out, hath quit the place, and now his progress is restless and unquiet, for being gone out, he walketh; ●●i● he is busy seeking new houseroom, new lodgings, but the places are not for him, they are too dry; therefore he walks through, he makes no stay nor residence, and why? the places or souls are dry; dry, that is inflamed, and heard with grace and holy affections; as the Hart thirsteth after the water brooks, so thirsteth the soul after thee, O God: the places are thirsty and adust, and scorched with heat and pierie; and these are too dry for him, they must have more of the f●nne and carnal quag-mire, if he stay or take up his inn, else he walks through; through, indeed, 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 walks are busy to dispatch and expel him, so that he walks through, and then back to those souls again that were his; I will return to my house, says he; my house, those that give themselves more freely to his suggestions, and unclean inspirations are his indeed, he hath more interest and engagement there; my house, for he takes up and furnishes their rooms, their hearts and thoughts, with lusts and iniquiries, which are the only furniture and stuste he brings.   

JESUS before them.  Mark. 10. 32. And they were in the way going up to Jerusalem, and JESUS went before them, and they were amazed, and as they followed, they were afraid. 
Discovery.  
I Discover 'tis good being in the way to Jerusalem, And they were in the way; so long as we 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 than other: these in the way here were going up to Jerusalem; the Jerusalem we go to is above too, situated on high, and every pace thither should be 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 be sure of Jesus before them, for, our High Priest is passed into heaven, even Jesus the son of God, Hebr. 4. 14. it is safe going there where Jesus is gone before, and we may trace him indeed by his blood into heaven; besides he scattered such graces and virtues as he went, that the way is become more pleasant and easy: 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 spur away in a good motion, would be at Jerusalem before Jesus; for his pace we know was soft, and grave, and serious, and continued; he rid thither on an ass, and then his haste could not be great: yet though we take Jesus here, as these took 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 we are following Jesus, many things to amaze us, the eternal generation, the word was with God, &c. the incarnation, the power of the Highest shall overshadow 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 ourselves, and take up our cross and follow him.   

A Judge and a Divider  Luke 12. 14. And he said unto him, Man, who made me a Judge, or Divider over you? 
The Flame.  
O My God how thy Son declines secular judicature and employment; Man, who made me a Judge? and thus with a question he declines from himself a thing in question, Who made me a Judge, or a Divider over you? none had more reason to judge, one would think, for men, than he that made man● and was both God and man, and shall keep the last Session, and be the great Commissioner for God Almighty; he that shall have his tribunal, and so many Apostles or sacred Justices of Peace beside him; yet, Man, who hath made me a Judge? one would think he that had made him God and Man, would allow him to be Judge over men, to keep an assize, where e'er he come, for all controversies and divisions; yet, Who hath made me a Divider? Indeed, O Saviour, thou art no Divider, but a Reconciler, and Compounder; thou knitest together heaven & earth, when they parted; thou tiedst God and Man on one knot, and a surer than before, in thy holy hypostasis and reconciliation; they do ill then to make thee a Divider, though it be only in some temporal difference, for thou disclaims that too; thou wilt not set up a Session and civil tribunal so near to thy consistory; thou wert God for another Court, thou hast appointed other gods for these, Princes, and Judges, and Magistrates, I have said ye are gods; ye, for such business; I, for more holy employment, for the law was given by Moses, but grace and truth came by Jesus Christ. John 1. 17.   

The greatest the least.  Mark 9 34. For, by the way they had disputed among themselves who should be greatest. 
Discovery.  
FOr, by the way, &c. and I discover they were quite by the way now; who should be greatest? this is no way for a Disciple of Christ, to dispute for primacy, 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 cross to theirs, to be least with them is to be greatest; who shall be lest then? humility and liness are the spiritual honours and greatness, and every such declination is an Apostles advancement and greatness; yet there is an honour too for a Disciple and a double honour, says the Apostle; there is a Lordship and Mastership too, the very spirits were subject unto them, and their power in the keys, is a power over every spirit too, whose sins ye retain they are retained, &c. And here must needs be a greatness which hath influence so far as to the souls and spirits; and there is another greatness too, of title and compellation, some Apostles, some Evangelists, and some Doctors, &c. some Overseers, look 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 Pergamon, 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 be as well Imperative as Indicative.   

Whose shoe-latchet.  John 1. 27. Whose shoes latchet I am not worthy to unloose. 
Discovery.  
I Discover, that Christ's shoe was his Gospel, therefore says he, Over Edom will I cast out my shoe; and this shoe, the Gospel, is fit for his feet; and the lowest part of him, his humanity is his feet, for with that his godhead stood and walked upon earth, and therefore happy was that sinner that could kiss his feet, and wipe them with her hairs, and wash them with her tears, when his shoes, his Gospel, was on. And now how beautiful are the feet of him that brings glad-tidings! for upon these was his Gospel drawn, that holy shoe, which was only made for his Last; no other can fit it, but him, but his graces and mysteries; and yet these shoes have a latchet, the holy language, and parables, and phrases tie on, and fasten these shoes; and these latchets are only for Prophets, and Apostles, and Ministers to unloose; every rude hand and unhollowed finger must not touch these latchets, nor these shoes: I am not worthy, says 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 unloose a latchet of the shoe, the Gospel, to unloose; it is an un-loosing then, an untying the knot: there must be no breaking, nor cutting, no violent pulling off of the shoe, that is, no giddy, no hasty, no inconsiderate expounding, but an unloosing the latchet, a careful, and sober, and gentle hand must be used, such a hand as will unloose.   

He saith unto him.  John 1. 41. He first findeth his own Brother SIMON, and saith unto him, We have found the Messiah. 
The Flame.  
O My God, how careful are thy Disciples! how busy to communicate and inform! he findeth his Brother, and saith unto him: This is Christian industry to seek our Brethren till we find them, he findeth his Brother; if our Brother be out of the way of Christianity, and in any by-way, or any dark way, or way of ignorance, let us find him out, he findeth his Brother; and finding him, it is not enough to see him, or pass by him, but we must tell him if we see more, or know more than he, or if we have found more, he saith unto him, We have found the Messiah; as soon here as he found him, he tells him they had found the Messiah; if we find the Messiah or any thing of the Messiahs, any grace or mystery revealed, let us say, we have found, for it is not enough to find, but to say, we have found, to publish and reveal it to another. The woman that had found her groat, called in all about her, and told them; and he that had found his sheep, and his son, rejoice with me, says he.  Scire tuum nihil est, nisi te scire hoc sciat alter.  

Those men.  John 6. 14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet. 
Discovery.  
I Discover how soon any thing of wonder strikes the true believers into devotion, and protestation; when they had seen the miracle, they said, This is of a truth that Prophet; when they had seen, they said: we must have a sight before we will say any thing; and of a truth, before we will affirm 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 seen the miracle, our Saviour bespeaks their sight, and that will soon make report of it to their judgement and affections, and win him a party soon in a soul; if he get but the eyes to consent, the other parts will be easily persuaded, when they had seen the miracle, they said: and then the parties that see are observable, if they be as they were here, those men, there is more hopes; those men when they had seen: now those men were people of mean rank and fashion, and when they had seen, they said, This is that Prophet; but the richer, and greater; and wiser men, the Pharisees and Scribes, they saw the signs and miracles, but no better for the fight, they said not This is that Prophet, but he is a Samaritane, and hath a devil.   

Willingly received him.  John 6. 21. Then they willingly received him into the Ship, and immediately the Ship was at the land whither they went. 
Discovery.  
I Discover that having Jesus, we have our desires, and with dispatch too; for, having received him, the Ship was immediately at the land whither they went; immediately, without any cross wind or wave of impediment; if we be then embarked upon the Sea, that is, engaged or tossed in any worldly affair 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 frail barque of their souls, and meet with many a high Sea and rough storm, which keep them from whither they would go, but than they receive him not as these; here, they willingly received him: there must be a willing receiving, a free-hearted open receiving; neither must we receive him so much for ourselves, and our present redress and success, as for himself; many receive him, and willingly too, but their own 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 fautor, or Deliverer; and such willingness may be rather a remora, and retard then facilitate.   

To make him a King.  John 6. 15. When JESUS therefore perceived that they would come and take him by force to make him a King, he departed again &c. 
The Flame.  
O My God, wilt thou accept of no crowns here below? no sceptres? indeed their crowns are but of thorns here, and their sceptres of reeds: how many wounds do these crowns make! who ever wore an Empire or kingdom about his temples, and complained not of the scratching, and tearing, and rending, and bleeding? and cried not out with the Shunamite, my head my head? Such, O Lord, are the troubles and distractions of State: who ever held a sceptre and complained not of the weakness? how like a reed it would shake at every wind and air of trouble or commotion? and therefore didst thou depart when they came and would make the a King; or else wert thou so low and humble, that thou wouldst not suffer thy head nor thy hand to be guilt with sovereignty? was this thy exinanition? O my God, give the same humility to thine, that as thou wert God, and came downinto man; wert Lord of all, and took upon thee the form of a servant; so we may make it our highest pinnacle to be lowest, our throne to be on a footstool, our greatest honour to be serviceable to others; for I am among you as he that serveth, and that all may know they are but men within, in their composition and principles, and only endorsed with the superscription of gods, I have said ye are gods, but ye shall die like men; and that all may know their kingdom is not altogether of this world.   

A kingdom divided.  Matth. 12. 25. Every kingdom divided against itself is brought to desolation. 
Discovery.  
I Discover, that division is the way to desolation: Divide and rule then is no aphorism here; discord does well in any music, but the music of sovereignty: whatsoever the kingdom then or Empire be that we have, let us keep it from being divided: nothing spoils our kingdom of nature so much as factious humours, and distempers, and bruisings, and breakings; for these set up unwholesome stairs, and infect, and corrupt the good Provinces and Shires of our flesh and blood; and by this we are soon brought to dissolution: or, if our kingdom be a kingdom of grace that we have, let us keep it from being divided; nothings brings this kingdom to desolation sooner than a law in the members warring against the law of the mind; for in every kingdom there should be a continuity, and concatenation, and consolidation, and where the kingdom is divided, there must needs be a dissolution and parting of the parts continued, and a breaking and rupture of the links, the laws, and firm combination; and now all is divided, and there are so many flaws and chinks, that any thing may flow in: division is the leeks of the kingdom, and where these are open, there may soon spring in a tide which may drown all.   

Nation against Nation.  Mark. 13. 8. For Nation shall rise against Nation, and kingdom against kingdom, and there shall be Earthquakes in divers places. 
The Flame.  
LOrd, what combustion! what commotion is here! Nation against Nation, and kingdom against kingdom; Spokest thou this only to Judea and Jerusalem, or hath not thy speech a latitude and influence into our times? are not our Nations within the territories of this Nation? are not our kingdoms within the liberties of this kingdom here? Nation against Nation and kingdom against kingdom? even now, thy words were a kingdom against itself, and now it is one Kingdmoe a 'gainst another: Lord, now I see thy word fulfilled, I am not come to send peace, but the sword; but how does this suit with thee the God of peace? Peace was sung at thy Nativity, on earth peace; and peace was thy only blessing, peace be unto you; from whence then, O my God, is this war? is it not enough that we have war in ourselves, and fight against principalities and powers, and spiritual wickedness, but we must call new forces, and set up new standards, and above our shield of Faith and Helmet of Salvation, and breastplate of righteousness put on other armour; Must it be Nation against Nation, and kingdom against kingdom? O thou that art the God of peace, from whence is this Nation against Nation and kingdom against kingdom? from whence come these wars and fightings? come they not hence, even of your lusts? Jam. 4. 1. your lusts and desires are inordinate, irregular, and exorbitant, and they cause these earthquakes in divers places; our fears and tremblings are these earthquakes, when not only the earth we tread on shakes, but the earth we are. Our opinions, and waverings, and giddy motions are the cause of these quakings, for, we are tossed to and fro with every wind of doctrine: We, our earth, ourselves do shake with a wind and vapour of faction, and sedition, that is got into our veins and arteries, but the foundation of God standeth sure, 2 Tim. 2. 19 and, O God, fix us and settle us upon thy foundation, and give our Nations and kingdom's peace, thou that made peace through the blood of thy cross, and let the peace of God rule in our hearts, that we may pray for the peace of Jerusalem.   
FINIS.