A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

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

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

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

The 2d Remark is concerning the Concomitants of this Dedication Feast mentioned in the next verse, John 10.22, 23. [Christ walked in Solomon's Porch] not for Recreation∣sake, but for taking an opportunity of doing good to the multitude met there, and for meeting with the Masters of the Sanhedrim that sat in one side thereof. Here presently the old crew of catchpoles compass him about with their cavils, of being so dark a Doctor in his Parables, &c. that they could not but still doubt whether he were the Christ, v 24. whereas the darkness lay only and all upon their own Understandings, the

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

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

First, Luke supplies with some stories before this Feast. As (1.) With that of a Doctor of the Law asking Christ the greatest of Questions [How shall I be saved, &c.] Luke 10.25, to 38. occasion'd (as may be supposed) from his hearing those words [Rejoice that your Names are writ in Heaven.] ver. 20. This Letter-Lawyer knew no∣thing of the Spirit, and would have gone to Heaven by his own good doings. There∣fore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho, and being wounded in his way by Thieves, neither Priest nor Levite pitied him, but a Samaritan (whom the Jews abhorr'd, John 4.9. and 8.43.) had com∣passion and cured him. Herein Christ doth not give a direct answer to his question, say∣ing, [Thou must be saved by Faith in me, &c.] as Rom. 10.9, &c. (then would this Tempter have accused him for being contrary to Moses) but appeals to, and convinces this doating and doing Doctor's Conscience by this Parabolical Discourse, that all his doing the Deeds of the Law would not do, (seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour) and therefore must take sanctuary in the Grace of the Gospel, Rom. 8.3. & 3.20. & 7.7. & 5.18. Gal. 3.21, 22, 23, 24.

This Parable of the Man fallen among Thieves, is Related in its Circumstances, Luke 10. from ver. 25. to ver. 38. Wherein Mark 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Lawyer comes to Tempt Christ, ver. 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses, to prove him an Apostate, he askt [what he must do to be saved?] As the

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

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

The 1st Remark is; This Mans wandering the wrong way, departing from the Holy City Jerusalem, which Hebrew Name [Jereu Shalom] signifies, they shall see Peace, and Shimet found it a place of Peace, while he continued in it; 1 Kin. 2.36, 41, 42, 46, &c. and so did this certain Man in the Parable, the Thieves did not dare to Assault him, while he staid in this Mountain of Rocks, amongst which it was built, Josh. 18.28. and 2 Sam. 5. ver. 6, 7, 8, 9. it was a strong City of Refuge, yea, glorious things are spoken of it, Ps. 87.3. It's Walls were called Salvation, and its Gates Praise, Isa. 60.18. God loved to look upon it, Isa. 49.16. and he delighted to dwell in it, Ps. 132.13, 14, &c. The Old Jerusalem was the more Famous, for being a Type of the New Jeru∣salem, which hath a most Glorious and Graphical Description of all its parts, Rev. 21. per totum: Oh how foolish was this certain Man, to turn his back upon such a Blessed place, the Terminus a quo, from whence he went, but more especially considering the Terminus ad quem, the Cursed place that he turned his face toward, which was Jericho, signi∣fying the Moon, Hebr. that is placed under the feet of the Church of Christ, Rev. 12.1. and it was Cursed by Joshua, Joshua 6.17. as a kind of first Fruits of that cursed Coun∣try,

Dedicated to Divine Justice, Levit. 27.28. Though Hiel presumed to Redeem this place so devoted to Gods Curse, and to Rebuild it, 1 Kin. 16.34. yet did he pay most dearly for so doing, inasmuch as be lost his living House, namely his Children, while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground, N.B. Note well, tis said of Christ, that he sets his face as one going to Jerusalem, Luk. 9.53. Sure I am it should so be said also of every True Christian, whose Heart as well as Face, must be toward Sion, for the way to Sion is writ in their Hearts, Ps. 84.5. but wo to such as wander the wrong way from Sion to Babylon, from places of Gods Wor∣ship, to a Land of Darkness: 1. Remember Dinah, who was Defloured by her gadding abroad from her good Fathers Tent, Gen. 24 2, 23. 2. Remember Naomai, who left the Land of Promise, and went to Sojourn in the Land af Moab, yet was she so wise, as to Return again in due time; and upon her Return, gives this Account of her self, what she had got by her wandring the wrong way, she saith, [call me no more Naomi (which signifies Delightful) but call me Marah (which signi∣fies bitter) for my God the Almighty, hath dealt bitterly with me, I went out full, but am returned empty, &c. Ruth 1.20, 21. 3. Remember Shines, who judged the Kings command good in confining his Abode in Jerusalem (a place too good for so bad a Man) and he kept the Kings Command for three full years, yet after this, he breaks the bridle, runs over to the Uncircumcised, whereby he lost his Life by the hand of Justice, and his own Heart was privy how justly he suffered, 1 Kin. 2.38, 39. to the end: 4. Remember Samson, what a Turmoiled and Toilsom Life he led by his Leaving Canaan, and his Conversing so much among the Cursed Philistines. (Lastly,) Re∣member the Prodigal, who by leaving his Fathers House, made himself more misera∣ble than the very Hoggs that he kept; therefore little Children abide in Christ, and continue ye in the love of Christ, 1 John 2.28. and John 15.9.

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

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

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

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

N.B. Note well. 4. The Habitual and Unconverted sinner, drives the trade of sin, and the chiefest place of his Trading is Jericho, Satan leads him Captive at his Will, 2 Tim. 2.26. and such must needs goe (yea run) the wrong way whom the Devil

drives: Such as are not only sold under sin (as we all are by Adam) Rom. 7.14. but they sell themselves to sin with Ahab, 1 Kin. 21.20. who being past feeling, give themselves over to work all kind of wickedness with greediness, Eph. 4.19. Micah. 7.3. the Carnal mind is Enmity against God; for it is not subject to the Law of God, nor indeed can be, Rom. 8.7. to dwell in Jerusalem where God is Worshipped, is a burden to such a mind, as saith, [what is the Almighty, that we should serve him, and what profit should me have if we pray unto him?] Job 21.15. yea, it would be burden∣som to an unregenerate person, to dwell in that Jerusalem which is above, where there is nothing but praising the most Holy God, by the glorified Saints, and by the Glorious Angels, such would wish themselves out again, &c. disliking both their Work, and their Company, &c.

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

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

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

N.B. Note well. 1. The first sinner Adam, was stopped in his Progress of his State of Innocency, that grand Thief Satan disguised himself to Adam, as he did after to Saul, when he wrapped himself up in Samuels Mantle, 1 Sam. 28.14. &c. and thus the Tempting Thief Disguised himself to the Second Adam, our Blessed Redeemer, unto whom Satan came first in the Form of a loving Friend, that would help him to Bread, when he was very Hungry, Mat. 4. ver. 3. and when he was foyled in this his first Assault, then he Transforms himself into the Form of a Grave Divine, taking upon him to direct Our Dear Lord, by quoting of Scripture for his Director, how he might give an undeniable Specimen of his Deity, that he was the Son of God in Truth, if he cast himself down from the Temple Pinacle, and be Saved from Harm by the help of an Angel; then all the World, and the Devil himself would believe on him: This was Satans-Subtil Sophistry to Seduce the first Adam in his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] cast thy self down out of the Garden of Eden, thy pompous Paradise, the place of Hap∣piness;

so the same Sophistical Logick he useth against the Second Adam, that he might cast himself down from the Top of the Temple, which was called the place of Holiness, Mat. 4.6. and when the Tempter was taken Tardy and Defeated in his second Temp∣tation also, he then puts upon himself Royal Robes (being restless and yet unwilling to give over the conflict) and comes to Christ like a Mighty Monarch; not to Petition only, but to Promise also, yea such things he promised as were seemingly splendid, and exceedingly desirable to Flesh and Sense, even the glittering Glories of all the World, Mat. 4.8, 9. We are told that this World (which Satan offered to our Sa∣viour) is made up of the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life, 1 John 2.16. As the First Adam was tempted with all these three Tempting Tools, &c. As 1st, With Lust of the Flesh, a Carnal Appetite to Forbidden Fruit. And 2d, With Lust of the Eyes. The Forbidden Fruit was a most lovely Object to look upon, hereby the subtle Servant made Adam's Eyes as a Burning Glass, to set his Heart on Fire after it. Yea, and 3d, With the Pride of Life, in Satan's suggesting to him, that his eating it would make him Wise as God himself, Gen. 3.5, 6. So the second Adam was Tempted with the same three tools. As 1st, With an Appetite after Bread of the Devil's procuring. 2d, With beholding a Guard of Angels on each hand of him, to secure him in his Fall. And 3d, With Pride in offering to make him the great Monarch of the whole World, whereas what Satan shewed our Saviour was but a mere shew and shadow, a mere Map and Resemblance of the World, the Pomp whereof is express'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a mere Fancy, Acts 25.23. tho' this cunning Thief could conquer and stop the first Adam, yet could not do either to the second Adam, but he was conquer'd by him, who with an Apage commands him out of his presence, ver. 10.

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

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

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

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

Then Thirdly, Make a most strict search for this Thief, let not thy Heart be as an Hostess to entertain it, nor thy Senses be as Doors to let it enter, nor thy Affections as Handmaids to attend it. Soul, thou not art won over to Jericho, until thy Heart and Affections be won thither, but if thy Face be to Jerusalem, Luke 9.53. then God's Angels and a Pillar of Glory shall both Protect and Direct thee. Be sure to secure this Thief, &c. If thou cry out, thou shalt not Dye, Deut. 22.27. as the betrothed Damosel.

Therefore when thou seest the Thief a coming to thee, be sure thou consent not to his coming as he did, Psalm 50.18. but shut thy Door against him, and hold him fast as Elisha did against the murdering Messenger, 2 Kin. 6.32. If thou open thy door to him, thou art then a Partner with the Thief, and so an hater of thy own Soul, Prov. 29.24. when the Door is left carelesly open, then the Thief cometh in, Hos. 7.1. and He cometh not, but for to Steal, Kill and Destroy, John 10.10. that is the Thiefs Errand, and tho' he be blame-worthy for doing so badly, yet whom must we blame for leaving open the Door? We are commanded to shut our Chamber Door, and hide our Selves till the Indignation be past, Isa. 26.20. but when this good Shepherd, this compassionate Samaritan comes and knocks, Rev. 3.20. with the Hammer of his Word, and with the hand of his Spirit, we must open to him immediately, Luke 12.36. Now come we to the Remedy against this manifold Malady aforenamed.

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

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

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

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

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

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

Answer 1st, 'Tis a Righteousness of Natures best Edition in the fallen estate, there be degrees of Nature as well as of Grace, some Natures are better than others, even

a Child is known by his Doings, whether his Work be pure, and whether it be Right, Prov. 20.11. As a good Disposition in some, is seen to Order and Refine depraved Nature, especi∣ally if attended with a strict Education, and Exemplary good Actions, &c. so the con∣trary to all these (we see) do strangely disorder and corrupt it: There is a Refining of Nature by Moral Vertue, where there is nothing found of Spiritual Grace: We read of an House that was Swept of Moral Vices, and Garnished with Moral Vertues, yet is it still Empty of Christ, whereupon the Unclean Spirit, returns after seeming Dis∣possession, and Repossesseth it again, &c. Math. 12.43, 44, 45. so may it be with a Moralized or a Civilized Heart, the last state of such a Man, may be made worse than his first.

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

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

Answer. The Foundation from whence it flows, is from the remaining Sheards of Gods Image in Man, which is only defaced, but is not quite destroyed by Adams Fall, as the Tables of the Testimony which Moses held in his hand, and which were the Work of God, and the Writing was the Writing of God, Exod. 32.15, 16. yet Mo∣ses, when he saw the Golden Calf; his anger waxed hot, and he threw the Tables out of his Hands, and brake them beneath the Mount, ver. 19. Notwithstanding the broken pieces thereof still remained: Even so it may be said (yet in a quite differing Manner) when Adam saw the forbidden Fruit pleasant to the Eyes, and desirable to make him Wise, Gen. 3.6. Then he did cast down (as it may be said) that Image of God (stamped upon him at his Creation) and broke it in pieces beneath the Mount of his primitive Innocency. After which fall, he begat a Son in his own Image, and not in the Image of God, Gen. 5.3. yet some Sheards of the first broken Image, still remain in all his Off spring, which is called Synteresis, (signifying a Remnant Reserved) or a Natural Conscience, call'd by the Apostle [the Light and Law of Nature written in Mens Hearts, which serves to leave them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without excuse, Rom. 1.20. and 2.14, 15. and which is all one and the same with the Moral Law (that was added because of Transgression, Gal. 3.19.) for by the light whereof, the Sin of Murther was known to Cain, Gen. 4. and hereby o∣ther sins as Adultery, Gen. 20. Fornication, Gen. 34. and 38. and Theft, Gen. 44.8. were known to be Hainous sins, long before the Law of God (written in Tables of Stone) were given by Moses unto Israel in the Wilderness: So that this Law of Na∣ture, was light enough to inform Man what was Good, and what was Evil; and what Man had last by Adams Fall, as the Prodigal, when he came to himself, Luke 15.17. became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House: There is indeed both a Theorick and a Practick Knowledge of God and good Manners. This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World; John 1.9. yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature; therefore Man stands in need of a wall, as well as of an Hedge, Hos. 2.6. to Restrain him from Evil; nor indeed is Restraining grace sufficient, (which that pagan King Abimelech was blest with, Gen. 20.6.) but there must be Renewing Grace also, Eph. 4.23. there must be (accor∣ding to the tenure of the New Covenant) a Supernatural Work of Light, Life and Love [I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they shall be my People,] saith the Lord, Jer. 31.32, 33. This plainly imports the Insufficiency of the unrenewed Estate, wherein the best Bank that can be made against sin, is so low and weak, that it is easily overflowed, or broken down by the strong Torrent of Corrupt Natural Affections: As the Light of Nature (which is called the Candle of the Lord, Prov. 20.27.) burns but darkly and dimly in the fallen Estate, so that it cannot Discover the guilt of Adams sin, committed almost 6000. years agoe, nor that Original Pollution descended upon all Mankind thereby, nor can it discern that great Damning sin of unbelief, John 3.18, 36. which binds the guilt of

all other sins upon a sinners Conscience, &c. so the Law of Nature is so weak, and of such little force, that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty; so the Soul, under its Conduct and Influence only, is like a running Bowl, that is cast by a weak hand, it falls short of the Jack, such falls short both of Gods Glory, and of their own Duty, Rom. 3.23. and cannot be prompted by any gracious end, see∣ing their works are not wrought in God, John 3.21. neither from any good principle, nor for any good end, &c.

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

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

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

To this purpose doth the Great Apostle Argue, that by the Deeds of the Law, there shall no flesh be justified in the sight of God, Rom. 3.20. and the Righteousness of God with∣out the Law, is manisested, ver. 21. and we are Justified by Faith, without the Deeds of the Law, ver. 28. and we are dead to the Law, Rom. 7.4. and delivered from the Law, ver. 6. and he blames the Jews, for seeking a Righteousness by the Works of the Law, Rom. 9.32. and 10.4, 5. and he tells the Galatians, that a Man cannot be justifi∣ed by the Works of the Law, but by the Faith of Jesus Christ, &c. Gal. 2.16. and if Righ∣teousness come by the Law, then Christ is dead in vain, ver. 21. and all Preaching, and all Believing is vain, 1 Cor. 15.2, 14. There is no way to be Saved, but by Christ, for he is both the way to Heaven, Joh. 14.6. and the Door into Heaven, Joh. 10.9. beside him there is no Saviour, Isa. 43.11, and Joshua hanged up that King, who dared to be

called Adonizedek, which signifies the Lord of Righteousness, Josh. 10.3, 26. he was first trampled upon, and trode under foot, ver. 24. and after this he was hanged up by the head, for presuming to take that high Title to himself, which belongeth to Christ alone, whose Name is [the Lord our Righteousness,] Jerem. 23.6. there is no Man can be cal∣led the Lord of Righteousness, but our Redeemer only. Hereupon, (as History tells us) Augustus Caesar gave up the Title of [Dominus orbis Terrarum,] the Lord of the World, when our Lord Christ was born: That Woman the Church, Revel. 12.1. is said to be clothed with the Sun only, even that Sun of Righteousness, as Christ is called, Mal. 4.2. and not with any Righteousness of the Law: the fall of Adam like the Golden Calf Idolatry, Exod. 32.25. left all Mankind naked; and thus the Thieves in this Parable, left this half dead Man naked, when the Compassionate Samaritan found him here; and the Compassionate Father cryed in another Parable [bring forth the best Robe,] Luke 15.22. to cover the Ragged back of his Repenting and Returning Prodi∣gal Son: A full Christ, and a naked Creature agree best together, therefore are we commanded to put off the Old Man, Eph. 4.22. Those filthy Rags also of our own Righte∣ousness (as well as of our own Ʋnrighteousness,) Isa. 64 6. and to put on the New Man, Eph. 4.24. even the Lord Jesus Christ we are bid to put on as a Garment, Rom. 13.14. thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity, and gave him change of Raiment upon his return from Babylon, Zech. 3.3, 4. we should come to our Joshua or Jesus, as the Gibeonites did to the Old Joshua, in old ragged Raiment, Josh. 9.5. that he may cloath us with his Robe of Righteousness: If any Man think to War against the Justice of God, with ten Thousand supposed good Works, Gods Justice will War against that Man with twenty Thousand really bad Works, and overcome him: Whoever dare come riding to Christ upon the Dro∣medary of good Works, Christ will say to such [I know ye not, depart from me, ye Workers of Iniquity] Math. 7.23. and so be sent empty away: 'Tis best coming to Christ as Abigail to David, saying, [Let thy Hand-maid be a Servant to wash the Feet of thy Ser∣vants,] this is more meet, than to be made thy Queen, 1 Sam. 25.41. or as Me∣phibosheth said to him [Will my Lord look upon such a dead Dog as I am?] 2 Sam. 9.8.

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

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

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

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

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

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

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

Answer, By these few following Characters, as 1 he is one that is more zealous for the Ceremony, than for the Substance of Gods Law, whereas Ceremonial Duties should always give place to those that are Substantially Moral, as before in this Case; alas this Levite was too Circumstantial in main Substantials, and he was too Substantial in mere circumstantials: 2. He is one that can rest in any Form of Prayer, not finding it too narrow for his own narrow Heart, though various Dispensations of God be upon him, which calls him to vary his Petitions to God in Prayer; alas this Pinioning the Wings of the Dove, the Spirit of God, Mat. 3.16. can never prove a Salve broad enough for eve∣ry Sore: 3. He is one that thinks it not enough to live in Duty, (as all ought to do) but he must live of and upon Duty, never looking to find a living Christ in dead Duties without him; alas, this is to live in Golgotha, that place of Skulls, Matth. 27.33. and to have a Dwelling among the Tombs with the Demoniack, Mar. 5.3.4. He is one that sits down, and rises up constantly with a cold frame of Heart in Religious Duties, his Heart never burns within him, (nay, it is not so much as watm at any time) because Christ talks not with him in the way of his Duty, as Luke 24.32. he is a stranger to that Spirit of Burning, Isa. 4.4. Alas he is like Noah's unclean Crea∣tures, that went into the Ark unclean, and came cut again unclean: The word of God hath no Sanctifying Work upon his Heart; according to Christs Prayer, John 17.17.5. He is one that Serves God for Self-Ends only, he rather serves himself of God, as Zech. 7.5, 6. and follows our Lord more for his Loaves, than for any love to himself, John 6.26. he cannot say with Nazianzen, [Jesus Diligitur propter Jesum,] I love Jesus,

for Jesus sake, &c. 6. He is one that Serves God slightly, rendring to him [labia vi∣tulorum, non vitulos labiorum,] the Lips of their calves only, and not the Calves of their Lips, Hos. 14.2. he Sacrifices flesh only, Hos. 8.13. he serves not God with his Spirit, Rom. 1.9. he gives only the dry Hony-Comb, not as the Spouse did, filled with the Hony, Cant. 5.1. he considers not how such are Cursed, that doth the Work of the Lord, negligently or deceitfully, Jerem. 48.10. Thus he doth but cut off a Dogs Neck, &c. Isa. 66.3.7. He is one that will stint and limit himself both in his Knowledge, and in his Practice, he dare not be too precise, but saith with Jeroboam, [it is too much to go up to Jerusalem,] 1 Kin. 12.28. he may not be Righteous (or Religious) over-much, Eccles. 7.16. So while he is now so Luke-warm in Religion, he soon becomes stone-cold in Irreligion; so as the Candle, he goes out in a stink, 2 Pet. 2.20.

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

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

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

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

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

Enquiry the First, Who is this good Samaritan?

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

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

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

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

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

The Fourth Office of Love was, [his dressing of the Wounds, &c.] here our Blessed Sa∣viour is Represented as acting the part of a very kind and Skillfull Chirurgion, in manu∣al Operations, &c. The News-Papers sometimes cry up some Famous Operator, either for Curing Dark Eyes, Deaf Ears, or this or that dangerous Distemper; but here is a more excellent Operator, one that exceeds all others in his Catholicon, and Curing all Diseases both of the Soul, as well as of the Body; He heals all Diseases, saith David, Ps. 103.3. who cries also [Lord heal my Soul, for I have sinned against thee,] Ps 41.4. 'Tis our Saviours Work to Heal broken Hearts, and to bind up Wounds, &c. Ps. 147.3. Isa. 60.1. Luke 4.18. Matth. 9.12. and as he doth here, in Dressing this half dead Mans Wounds, by pouring in Wine to search them, and Oyl to supple them, (well knowing, that fallen Man hath need both of the sharp Reproof of the Law, as well as of the sweet comfort of the Gospel) nor is this all he doth, but he also makes a Plaister of his own Blood, and applies it warm upon the Wounds, which immediately healeth them: Some tell us, strange Cures have been wonderfully wrought by the Weapon Salve, &c. we can hardly believe the power of this Sword-Salve, that a bare anointing of the

Weapon Wounding, should at a distance, heal the Wounds of the Wounded; but we are as∣sured by Faith in Gods Word, that [Sanguis medici factus est Medicina phrenitici,] the Blood of the Physitian, becometh the Sick-Mans Salve, as one of the Fathers Phrase it: we ought to believe this Mystery, that the Wounding of Christ, becomes the Healing of Wounded Man; for the Scripture of Truth tells us, that by his Stripes we are healed, Isa. 53.5. 1 Pet. 2.24.

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

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

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

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

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

The Tenth and last Office of Love is; his care for Recovered Men, from his Resurrection to his Return, giving them Pastours after their own Hear to feed them, Jer 3.15. and whom he chargeth, (as he doth the Host here, ver. 35.) to fulfill their Ministry, Col. 4.17. and if they love him, to feed his Lambs, John 21.15, 16, 17. and he promiseth not only his Presence with them to the end of the Word, Matth. 28.20. but also a most Rich Re∣ward

in a better World upon his Return, as here ver. 35. and Matth. 25.14, 19, 21, &c. to conclude, Thus is the Question, [what shall I do to be Saved, ver. 25.] fully answer∣ed, unless our Redeemer do all those Offices of Love afore Named, we are not his Redeemed, &c. Oh! that we could come believingly to Christ, as the stung Persons did to the Brazen Serpent (that had no Sting) his word is [look to me all the Ends of the Earth, and be saved,] Isa. 45.22.

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

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

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

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

Secondly Luke (with John) supplies the other two Evangelists Omissions, with more passages of Christs Life after the Feast: This Evangelist having brought Christ through many Cities and Villages, to this Foast at Jerusalem, Luke 13. and gives a touch of some Stories during the Bedication Fedst, as 1. of one that came to Christ (while he stayed in Jerusalem,) and asked him, [Are sew to be••saved,] &c. (as thy Doctrine imports) ver. 23. wherein this Questionist was more curious in his Criticisms, than he was studi∣ons of his own Salvation; it concerns us more to know what fort, than how many shall be Saved, and indeed, the former gives light to the latton as Christ Answer (ver. 24.) Imports; for all would come to Heaven; but few like and love the Namon way thi∣ther, Heaven hath many seckors, but few finders; for few seek it in the right way, at the right time, and by the right door, Christ is the way, door, and all in all, &c. 2. Luke tells, how some lying Pharisees (provoked at the impairing of their Reputation among the People, by the growth of the Gospel) whispers to him of his danger from Herod; who was now at Jerusalem, and being Tetrach of Galilee, had likely belped forward

the Slaughter of the Galileans aforesaid, &c. as if they had been Christs Well-wishers, &c. whereas it was only to be quit of him: This was done the same day with the Captious questions, &c. Luke 13.31. and Christ bid them tell that Fox, that he would live as long as himself listed, without Herods Leave, and though his last Passoever and Passion did draw nigh, yet had he some time wherein to walk and work, before it came, so he departed from Jerusalem, crying out, (still on the same day) O Jerusalem, Jerusalem, &c. Thou shalt no more see me, till my last coming hither to dye here, ver. 34, 35. and those very words here mentioned, [Blessed is he that cometh in the Name of the Lord,] were about three Months after this (implyed in this Phrase, to Day, to Morrow, and the third Day,) the Acclamations of the People, Matth. 21 9, &c. Jerusalem was then, as Rome is now, the Saints-Slaughter-House, therefore doth he leaveit here, (till his Hour came) and the farther from it, the safer, he went beyond Jordan, as before: His Actions after this, are Recorded again by all the four Evangelists, some relating one thing, and some another, and by supplying each other, the History is compleated:

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

N. B. Note well, Then follows the Parable of the Great Supper, occasioned by one at the Table, who expected a Reward for his Charity, in his supposed Temporal Kingdom of Christ, whereas our Lord saith [my Kingdom is not of this World] John 18.36. and Rom. 14.17. though the poor can not requite us, yet God can and will, for all good shall be Rewarded, &c. Christ in this Parable, sheweth how Worldly-minded Men, who Contemn the Word of God, shall be shut out of Heaven, from ver. 16. to ver. 25. Mens cleaving so close to Sensual and Earthly things, do cause them to neglect the things that are Spiritual and Heavenly, &c. This Parable is spoke to in Chapter the thirtyeth, namely, three Days before Christs last passover. All I shall add here, is this only, That this Parable of the Supper, doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles: The Jews were first invited by John Baptist, by Christ himself, and by his Apostles, to the Lambs Marriage-Supper, Rev. 19.9. but they make Excuses even in lawful Matters, according to that saying, [in licitis perimus omnes,] we oft make bad use of good things, to our own undoing: They excused themselves out of Heaven; then the Gentiles (as so many Rusticks living in Lanes, &c.) are invited, yea, such as lived in High-ways, and under Hedges, must be compelled to come in, the word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifieth, [make it necessary] so 'tis used, Mat. 14.22. and Luke 24.29. and Gal. 2.14. not any Club-law, 'tis not spoke here to Magistrates, but to Ministers only, Mans Will cannot admit of any Compulsive Violence, but it must necessarily follow the Dictates of the understanding: N. B. Note well; When our Lord saw great Multi∣tudes following him, ver. 25. he observed, that he had many Followers, but few Touchers like that Woman with the bloody Issue 12 years, who said [If I may but Touch the Hem of his Garment, I shall be Cured] Matth. 9.20, 21. Then Christ turned and said unto them, to this purpose: 1. That they must love nothing better than Christ, ver. 26. he must have our plus, and our prius, our first and our best love, and most deserving it for his doing most, and his suffering most for our Salvation: 2. He cautions them concerning the Cross, ver. 27. the Doctrine whereof was, that if the Cross (or any kind of suffering) lay betwixt them and their Duty, they may not pass on the otherside of it, nor presume to leap over it, but they must take it up, upon their shoulders, and follow him, as Simon the Cyre∣nian did, bearing it after Jesus, Luke 23.26. we must suppose that the Heavier end of the Cross, lay upon Christs own shoulders, and only the small lighter end of it lay upon

Simons shoulders, to bear that part after him, which teacheth, that (with Paul, Phil. 3.10.) we should desire to know the Fellowship of Christs Sufferings, &c. for when Christ doth bear the heavyer end of our Cross, (whatever it is) with us, and for us, then only the lighter end lies upon us; this must make it far more bearable, especial∣ly, when this Fellowship with him in our Sufferings, doth line that lighter part we bear with something that is soft, that it may not too much pinch or gall our tender Parts, in midst of Wrath God remembers Mercy, Hab. 3.2. he knows our frame, Ps. 103.14, and what we can bear, 1 Cor. 10.13.3. When Christ had thus cautioned them about the Cross, (shewing how few there were that followed Christ in the Regeneration, Matth. 19.28. as sound Believers) that he Counselled them to a serious Consideration in two Parables, First in matters of Building, and then in matters of Fighting: The one re∣quires Charge, and the other Strength, both which must be proportionable to such great Undertakings, &c. The First Parable is related, ver. 28, 29, 30. the Second is ver. 31, 32, 33. Now the great end, why Christ propounds both these Parabolical Counsels, is, that we may not prove unsavoury Salt, ver. 34, 35. that is (saith Groti∣us,) a Christian is good as Salt, very usefull, but if he hath only profession, and not the power, 2 Tim. 3.5. he looseth his Savour, and becomes worse than a Clod or Dung, an Apostate is good neither for the Church, nor for the World; but makes them both worse, even hardening the wicked against the good ways of God; then follows the usual Epiphonema, or conclusion after this grave Counsel, intimating, 'tis a weighty matter to be a True Christian, consider well the Cost, &c. for if you Apostatize, then are you fit for nothing but for the fire of Hell.

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

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

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

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

As 1st the Foundation of this Tower of Godliness is Christ, Isa. 28.16. 1 Cor. 3.11, 12. as there is no other can be laid, so this stands sure, 2 Tim. 2.19. 2. The side∣walls signifie our growing in grace, &c. 2 Pet. 3.18. 3. The corner stones that knit the side-walls together, is Christ strengthening us; Phil. 4.13. who is the chief corner Stone, Eph. 2.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying, Imum & summum, Christ is a corner Stone from bot∣tom to tops the strength of a Building; lies in the corners of it, so it have but a

sure Foundation, Christ is called [Musad, Mussad,] Isa. 28.16. which signifies a Foun∣dation of Foundations. 4. The Battlements and the top of the Tower is Christ also, who begins and finishes this Building, as he is called the Alpha and Omega, Revel. 1.8.11. and 21.6. and 22.13. He is both the Founder, and the Finisher of our Faith, Hebr. 12.2. the end of our Faith is the Salvation of our Souls, 1 Pet. 1.9. and when this Top-stone comes to be laid, then shall we cry, [grace, grace with shoutings,] Zech. 4.7. for then grace shall be swallowed up with glory, &c.

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

This Tower is not like Jona's Gourd, which, though without any pains, he took to rear it, it became a Refreshing Shade, and a Delightful Arbour to him, yet as it sprung up in a Day, so it withered away in a Day, because God ordered a Worm to devour the Root of it, Jon. 4.6, 10. But if Christ be at the Root of this Christian Tow∣er, and be the Foundation (as above) of this Spiritual Building, though it cost us much pains, yet will it last us for ever, &c.

Having Dispatched the first of those four great Truths, flowing from this Parable of Building, the other three may be turned into uses.

As 1. The Building of this Tower of Godliness, may prove a very Costly Building, as it did to the Holy Martyrs in all foregoing Ages, both in Doing, and in Suffering; and so it may be costly to us, as well in undergoing Pain in suffering Work, as undertaking Pains, in doing Work: Some of us have suffered much already, and much more may we still meet with, for the last bite of the Beast, is not yet past and over, &c.

Enquiry, What is the Cost?

Answer, 'Tis Twofold, first pains in doing Work, and Secondly, pain in suffering Work, first, of the first pains in doing, we are bid, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] strive to an Agony, (as the word signifies) to enter in at the strait Gate, Luke 13.24. and the same word is used, Rom. 15.30. God indeed saith, that the Meek shall inherit the Earth, Ps. 37.11. Matth. 5.5. but he saith also, that the Violent shall inherit Heaven, [the Kingdom of Heaven suffers Violence, and the Violent take it by force,] Matth. 11, 12. Holy zeal (as it were) doth Storm Heaven, as the Besiegers do Storm a Besieged City, &c. Non opus est pulvinaris, sed pulveris, saith Bernard, no need of leaning idlely upon a Cushion, but rather of rai∣sing dust by a furious Marching, such as Jehu's was, 2 Kin. 9.20. David did all things for God, with all his might, as in his Religious dancing before the Lord, 2 Sam. 6.14. much more in his Praying and praising Work, wherein he calls up all that was within him, Ps. 103.1, 2. Thus he likewise prepared for Gods Temple with all his might. 1 Chron. 29.2. and his Son Solomon saith, [Whatsoever thy Hand finds to do, do it with all thy Might,] Eccl. 9.10. we should do as Samson did, when at the Pillars of Dagons Temple, [He bowed himself with all his Might,] otherwise we cannot pull down or mortifie the power of Corruption in us, for tis said [the Righteous are scarcely Saved,] 1 Pet. 4.18. the Greek is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the same word is used, Acts 27.7, 8, 9, 10, &c. To shew the Toil∣ing and Turmoiling, the Danger and Damage that attended their Voyage, they were scarcely saved indeed; so the best of Men, are but Men at the best, and not without much adoe, can they get to the Harbour and Haven of Heaven and Happiness: We must eat our Spiritual Bread, (as well as our Temporal) in both the Sweat of our Brows, and of our Brains, and all little enough to help us home to our Fathers House: David will not offer to God, of that which cost him nothing, 2 Sam. 24.24. He will not offer burnt offerings without Cost, 1 Chron. 21.24. He would not have the Bounty of the Donor, to swallow up the Devotion of the Offerer, N. B. Note well; Such Men are not of his Holy Mind, or Tender Tempe••▪ wo offer to God the Labours of other Men, not regard∣ing

what God saith, [I hate Robbery for Offerings,] Isa. 61.8. N. B. Note well, David speaks to every one of us: [Arise and be doing, and the Lord be with thee,] as he did to his Son, 1 Chron. 22.16. we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day, Lecture day. Secondly, pain in suffering. The Building of this Tower, may cost us, 1. the spoiling of our goods, Hebr. 10.34. as it did the Primitive Christians, in the Ten first Persecutions, and in all after Ages; yea▪ and in our own Age of late also. 2. Banishment, which Lawyers call a Civil Death, when Men are driven away from their nearest and dearest Relations and Comforts, that sweeten our lives to us, yea, it may be a Banishment out of our own Native Country, wherein there is a Secret Vertue to draw out our own Hearts, and to unite our Affe∣ctions to it, not without a pleasing kind of delight, whereof no reason can be rendred, save only this, [patriam quisque deligit, non quia pulchram, sed quia propriam,] every Man loves his own Land, not because it is better than others, but because tis his Native Soil, &c. Now to be cast out from our own Country, into Forreign Countries, among a Peo∣ple of strange faces, and of strange Languages we understand not, is Costly and Un∣comfortable, more especially to be cast into the Howling Wilderness among Indians, which came to pass in former Times, &c. to those Banished into New-England, &c. 3. Imprisonment, which is a Total Deprivation of Liberty, and which stands in Com∣petition with life it self; how many have lost their lives, to purchase their Liberties? a life of Thraldom, is no better than a lingring Death: The Language of Prisoners, is a sad, sorrowful and sighing Language, Ps. 97.11. their Speech is nothing but Sighs. It was in a Prison, that Josephs feet were hurt in the Stocks, and the Iron entred into his Soul, Ps. 105.18. yet sin could not enter into his Conscience: 'Tis sad to lay bound in Afflicti∣on and Iron, Ps. 107.10. Jeremy was cast into a Dungeon, Jer. 38.6. 4. Torturing Torments, our flesh naturally desireth ease, and if we consult with flesh, (which Paul durst not do, Gal. 1.16.) we shall say as that Carnal King said, he would lanch no farther into the Sea of Religion, than to come safe to shore at Night: and as an other Carnal Cardinal said, he would not follow too near at the Heels of Truth, lest it should knock out his Teeth, 'tis best sleeping in a whole Skin, &c. 5. Yea, Death it self it may cost us, which is called by the Philosopher, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the most formidable of for∣midables; 'tis natural with all Mortals, to fear their going down into Mare mortuum, the Chambers of Death, (so called, Prov. 7.27.) into that Dead Sea: Death is called the King of Terrours, Job 18.14. and is a Terrour to Kings as well as to Subjects, until God say to us, as he said to Jacob, [fear not to go down to Egypt, (or to the Grave) for I will be with thee, and I will bring thee back again,] Gen. 36.1, 2, 3. this makes Death, [portum bonae spei] the Haven of good Hope: Though the wicked be driven away in their wcikedness, yet the Righteous have hope in their Death, Prov. 14.32. Unto all the five aforenamed may be added, 6. The Tryal of Cruel Mockings, while we suffer any, or all the aforesaid; all are put together, Hebr. 11.35, 36, 37, 38, &c.

The Second Ʋse is, we must sit down and count all this Cost, &c. the word here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Beza renders, [Consilium Capiens] signifying a serious sitting and consulting such as was that of the Old Romans, of whom it was said, [Sedendo vincebant,] they Conquered by sitting, to wit, the Wise Senate sitting in Counsel at home, did direct their Generals, &c. to take Right steps, Methods and Measures how to Conquer their Enemies abroad, both by Land and Sea; the next words then are, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifying to Calculate and cast up the Cost, as is done in the Art of Arethmetick, and again we are commanded [to count the Number of the Beast,] Revel. 13.18. This is cast∣ing an Account Theologically, not Arithmetically; the word edifying, is oft used in Scrip∣ture, which signifies, Aedem facere, to build an House: Oh let us learn to count and consider suitable Remedies to those Maladies, Gods promises are Antidotes, &c.

The Third Ʋse is, we may not be derided for foolish Builders, who begin and finish not, we must continue with Christ, &c. Luke 22.28, 29, 30. Cleave to the Lord, Deut. 30.20. Acts 11.23. 'Tis the Badge and Ear-mark of a True Disciple, John 8.31. God is kind to us, in not calling us to a resisting unto Blood, Hebr. 12.4. helps against this folly, 1. begin betimes to build, Prov. 10.5. take the Summer Season, Gospel Sun∣shine, &c. and spring-time of youth: 2. Build all in Christ, without him nothing can be done, John 15.5. Work in his Strength, Ps. 71.16. Phil. 4.13. 3. Pray with Christ, that thy Faith fail not, Luke 22.31, 32. that thou be faithful unto Death, Revel. 2.10. untill the Topstone be laid, Crying, Grace, Grace, Zech. 4.7.

The Second Parable, Luke 14.31, 32. Is of the same Import with the former, of Building a Tower, therefore a short glance upon it may suffice, and that only upon the

few differences betwixt them, as 1. The First▪ hath a Relation betwixt a person and a thing, to wit, betwixt a Builder and a Building; but this Second, is betwixt two Persons who wage War, the one against the other. 2. In the First, the Builder might be a Commoner a Subject to a Soveraign, &c. but in this Second 'tis no less, no lower than a King the Soveraign himself, Warring against another of the same Rank, &c. 3. In the First, there is only a making as good an Estimate (as is meet) of the Cost and Char∣ges the compleating of the Tower may Require; but in this Second, a Serious conside∣ration is requisite, not only concerning the Charges, but also concerning the Strength the King is able to produce, for managing his undertaken Warr unto any happy Suc∣cess, &c.

This Second Parable teacheth those Truths. 1. That every Believer is a Royal Person, Christ makes them Kings, Revel. 1.6. and 5.10. 2. That every Believer must be a Warri∣our against Spiritual Enemies, Flesh, World, and Devil: We must Warr a good Warfare, 1 Tim. 1.18. 3. In this Spiritual Fight, of the good Fight of Faith, (so called, 2 Tim. 4.7.) a Believer must [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as the word is here, (ver. 31.) sit down, as above, and consult (both with himself and with others) whether he be able [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to wage Warr against another King, especially, that King over the Chil∣dren of Pride, Job 41.34. That Prince of Devils, Matth. 9.34. and 12.24. Yea, the God of this World, 2 Cor. 4.4. We ought with good Advice to make War, especially this War, Prov. 20 18. 4. A Believer must mind the Weapons of this Warfare, that they be not Carnal, but mighty through God, to the pulling down of strong Holds, 2 Cor. 10.4. He must put on the whole Armour of God, otherwise those Principalities and Powers that he fights with, will prevail over him, Eph. 6.12, 13, 14, 15, 16, &c. 5. A Believer must consult with his grand Confederate Christ, (who is in Covenant with him) as our King doth now with his Allies and Confederates, and count what Christ (that [ucall] which signifies) [I can,] Prov. 30.1. can do for him, and cause him to say, [I can do all things through Christ, that strengthens me,] Phil. 4 13. Else the strong Man Armed. will be too strong for him, untill Christ who is stronger than he, come and over∣come him, Luke 11.21, 22. 6. A Believer cannot War against Gods Justice, with ten Thousand good Works, for God will War against him, with twenty Thousand bad Works, and overcome him: Gods Commands are exceeding broad▪ Ps. 119.96. But Mans Obedience is exceeding narrow, N. B. Note well; To this sixfold Congruity, Mark this Disparity in this Parable (wherein each branch is not Applicable,) that a Believer must not send any Embassadors of Peace to his Spiritual Adversaries, but wage War against them unto Death, then [vincenti dabo,] a Crown is given, Rev. 2.10. and 3.12. His Embassage is his Prayers and Tears to his God, &c. saith Cyprian, and pleadeth the lawfulness of the Action, (as he had done before, Luke 13.15, 16.) from their own pitty, to their Beasts, &c. ver. 4, 5. whereby the Pharisees (who had seated themselves in Galilee, Luke 5.17. as well as in Jerusalem and Judeah) were silenc'd and asha∣med, &c.

Then he taught his Auditors the Doctrine of Repentance in many Parables, as in that es∣pecially of the Guest, invited to the Wedding Supper, Luke 14 ver. 16, &c. to ver. 26. and in those of the lost Sheep, the lost Groat, and the lost Son, Luke 15.1.8.11, &c. then in those of the Ʋnjust Steward, and of the Rich Glutton, &c. Lake 16.1.19.

There be three things in general very observable. 1. The Occasion, 2. The Manner, and 3. The matter of the Sheep lost▪

First. The Occasion was the Pharisees▪ Murmuring at Christ's Entertaining the Publi∣cans; Christ sheweth them here, that his so doing, consisted both with Reason and with Righteousness, saying in effect, there be two sorts of sinners, some are sensible and ashamed of their sins, &c. but others are Righteous in their own Eyes, are not sick, so think they have no need of the Physician, &c. N. B. Note well, Christs courteous carriage and Affability to the Penitent, caused Envy (the Devils Disease) in the Impeni∣tent, &c.

Secondly. The Manner how Christ convinceth those Cavillers, it was by the way of Parable; because 1. This way was much used, both by the Jews, as in Samsons Rid∣dle, Jotham's Parable, and many more, and by the Gentiles, as by Xenophon, Pythagoras, Plato, &c. and by the Egyptians in their Hieroglyphicks: 2. It was Prophecyed of Christ, that he should open his Mouth in Parables, Psal. 78.1, 2, 4. The Third Reason, because ••i•• the aptest and easiest way to let in knowledge into Mans dull understanding; instruction by the Eye, doth much affect the Heart and Affections, and doth marve∣lously Corgoborate the Memory with its deep impression

Thirdly, The matter of Christ's convincing Sermon is Threefold, 1. The Parable

of the lost Sheep, 2. Of the lost Groat, and 3. Of the lost Son. First of the lost Sheep.

The Preface to that Parable, [which of you, &c.] doth denote, that Christ would have all Persons to learn some Spiritual Lessons, out of their Temporal Callings and Occupations, as the Husband-Man must learn from his sowing Seed upon several sorts of Soil in ground, the House wife must learn from her Leavening her lumps of Dough: The Souldier must learn from his Souldiers Life of War, and the Lawyer from his Practice in the Law, &c. Thus our Lord saith, [What think you,] Matth. 18.12. He there Appealeth to their own Consciences, causing them to Judge them∣selves. In the matter of this Parable of the lost Sheep, there be many parts to make enquiry after, as 1. Who this Man is, 2. What this lost Sheep is, 3. What is the Wilderness wherein the 99. Sheep be left, 4. How the lost Sheep is found again by the Shepherd, 5. How tis brought home upon the Shepherds shoulders, and 6. What are those Neighbours that rejoyce with the Shepherd at this, &c.

The First Enquiry, Who this Man is?

Answer, He is Christ who is called the good Shepherd, John 10 11. by way of excel∣lency, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or great Shepherd, Hebr. 13.20. by way of Eminency: Christ is called also a Sheep or Lamb, Isa. 53.7. [The Lamb of God,] oftentimes as Respecting the Sacrifice of his Humanity; but he is called a Shepherd, as respecting the Bounty of his Deity to poor lost Sinners, whose careful Benignity and Goodness of a Shepherd, is described here by Manifold Discoveries, as 1. By his Missing the Sheep that was gone astray, though it was but one single Sheep, 2. By diligently seeking it, 3. By carefully finding it, 4. By laying it upon his Shoulders, 5. By bringing it home to the Sheep-fold, and 6. By rejoycing at this Success, &c. Oh stand and wonder, is there any love like this love of our Lord to us, &c.

The Second Enquiry, What is this lost Sheep?

Answer, Ovis illa una in genere, non una in specie, This Sheep is one in general, but not in special, saith Bernard, This one lost Sheep, is all Mankind, faith Ambrose, because Mankind is but the Hundred part of all other Creatures Created by God: A Sheep is a straying Creature, most apt to wonder, and least able to find the way home again, which an Hog or a Dog can better do than it: Mankind in the fallen Estate, hath the wandring Nature of a Sheep, Ps. 119.179. Isa. 53.6.

The very Elect are lost, untill they be found by Christ, Paul was lost, untill found in Christ, Phil. 3.8, 9. The Non-elect or passed by as Goats, are finally lost, 2 Cor. 10.4. but all the chosen are also called, and those that are effectually called, have still a principle of wandring in them, so far as they are unrenewed, as water heated by the fire, (if placed in the Air) will reduce it self into its own native coldness, so the Life of a Believer, is a Life of Dependency upon Christ, to Heal their Back-sli∣dings continually, and to love them freely, Hos. 14.4. They stand in need of Christ to Establish them, 2 Cor. 1.21. And they have need of Confirming, as well as of Conver∣ting Grace, N. B. Note well; Some of those chosen Sheep are lost, untill they be called, yet they come not to be lost by any negligence of the Shepherd, for he that keepeth Israel, neither Slumbers nor Sleeps, Ps. 121.3, 4, 5, 7, 8. but from their own wandring Nature, for Mans Destruction is from himself, but in Christ is his Help, Hos. 13.9. So that Man rather looseth God, than to say, God looseth Man, yet so kind is this good Shepherd, as to cover the fault of the Sheep, and to transfer the fault to himself, as the Father of the Prodigal saith, I lost my Son, whereas it was the Son that lost his Father, &c.

The Third Enquiry, What is the Wilderness wherein this Shepherd left the Ninety and nine, for seeking the one lost Sheep?

Answer, The various senses made upon the 99. make likewise various senses upon the Wilderness, for 1. Some understand the 99. to be meant of Angels, because they are infinite in Number, Dan. 7.10. and Psal. 68.17. far beyond the number of Mankind, call'd but one Sheep here; if so, then Heaven must be the Desert or Wilderness, Christ left those many Angels in Heaven, when he came down from thence to the Ha∣bitable parts of the Earth, (Prov. 8.31.) in his Incarnation, and state of Humi∣liation.

2. Others say, that Heaven is this Desert, because it was Deserted by the Evil Angels, that left their first Habitation of Heaven, Jude ver. 6. and were therefore thrust down into Hell, so all those bad Angels, (that kept not their first Estate) became base and damned Devils of Darkness, who had been Created Angels of light before this, &c.

3. But 'tis better to understand this 99. to be Men only, and not Angels, either good or bad, for 1. Angels and Men are not of the same Species or kind, as the left Sheep, and the lost Sheep, undoubtedly are in this Parable, and 2. The good Angels are the Friends that rejoyce at the finding of this lost Sheep, as the Evil Angels or De∣vils are the Foes that envy and oppose it, but 3. because the Lord spared not the Angels that sinned, 2 Pet. 2.4. Nor did Christ take on him the Nature of Angels, Hebr 2.16. As he both spared Man, and took on him Mans nature for Mans Redemption and laid down his life, (which he took up) for Mans Salvation.

4. As the 99. is rightly meant to be Men (and not Angels) so there is a double Sen∣timent concerning what kind of Men these 99. must be: The First Opinion is, that it must be meant of such Men as are Pharisaical Justiciaries, who are Just in their own Eyes, and do not need any Repentance in their own Conceit; for these Pharisees mur∣muring at Christ's Entertaining the Publicans, was the occasion of our Lords uttering this Oracle, and using this Parable; but alas! these sort of Men may rather be Repu∣ted Stinking Goats, than any lovely Lambs or Sheep of Christ, therefore the Second Opinion is made hereby the more probable, that the 99. must be meant of such Men as are truly and effectually called, whom he leaves in sure hands, under the safe Con∣duct of his Holy Spirit, who shall abide with them for ever, John 14.16, 17. and lead them into all Truth, John 16.13, &c. In both those Opinions, the World, even this present Evil-World, must be this Wilderness wherein though Christ turns his Back of those proud Pharisees, to find out the lost Publicans, yet he leaves the called to his Spirit, for guiding them through a forlorn World, so that none can be lost, untill him∣self find out all his uncalled, &c.

The Fourth Enquiry, How is this lost Sheep found by Christ?

Answer, Christ is called Gods chosen Servant, Isa. 42.1.4. Matth 12.18, 20. Who was sent upon this very Errand, to seek out, and lave the lost Sheep of the House of Is∣rael, Matth. 15.24, &c. and he will not fail, till he find, and till he bring forth Judg∣ment unto Victory, because he looks not upon it as his Duty only as he is Gods Servant, but it is his Delight also, as he is Gods Son, Ps. 40.8. It was Meat and Drink to him, to work his Fathers Will, John 4.34. He took pleasure to be among the Sons of Men, Prov. 8.31. Yea, and he is very pittifull, Jam. 5.11. and knows how to have Compassi∣on upon the Ignorant, and upon them that are out of the Way, &c. Hebr. 5.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies, that he can bear any thing with Reason, he is slow to Anger, and will shew as much mercy as is meet, still Travelling in the greatness of his Might, Is 63.1. to seek out lost Souls: How did he seek all places in the days of his Flesh upon Earth, Luke 19.10. He goes to Samaria, to find out the Samaritan Woman at Jacobs Well; to Bethany, to find Mary Magdalen; to Jericho, to find one Zacheus; to Capernaum, for finding the Centurion, and thus he Travelled to many more places for the same purpose, He went about doing good, Acts 10.38. leaving no place unsought, where any of his Lambs were lost, he found some upon the Barren Mountains of pride, Matth. 18.12. others he found caught in the Thicket, (as Abrahams Ram was, Gen. 22.13.) in the Thorns and Bryars of worldly Wealth; yea, others he found as it were buryed alive in the puddle or Clay of sinful pleasures: All that the Father had given to him, he would lose none, John 6.37, 39. not one of them could be lost, John 17.12. as pati∣ent Jacob gave an Account of all that was lost to Laban, Gen. 31.39. even so Christ to his Father, and much more than so, a None-such Shepherd, Christ was more Patient than Jacob, in enduring not only many-cold Nights, but even the Agonies of Death for us, may we not now say as they said, John 11.36. Behold how he loved us. His Phi∣lanthropy, or love to Men, Tit. 3.4. Luke 2.14. did much out shine his love to Angels, for they fell from Heaven, yet Christ did not catch hold, (as the Greek word, Hebr. 2.16. signifies) the Nature of Angels, as he did the Nature of Man, (when it was even falling down to Hell among the Damned Devils,) ••o raise it up into Heavenly places, Eph. 2.6. Christ went down to Hell, to fetch us up to Heaven.

The Fifth Enquiry, How is the lost Sheep, (when found) brought home upon the Shoulders of the Shepherd?

Answer, Is Twofold, 1. To the Home here, the place whether it is brought, and that is Twofold, the 1. is the Kingdom of Grace, into which the Penitent Sinner is brought by the grace of Sanctification, out of the Wilderness of Sin, and 2. the Kingdom of glory, into which that Penitent Soul, is at the last brought by the grace of glorification, which is the Transplanting of us, (as it were) out of the Suburbs, into the City, from a State of Holiness, to a State of Happiness: 2. The manner how 'tis brought home, the Shepherd when he hath found his lost Sheep, doth not

chide it, nor beat it, nor push it home▪ but he lovingly lays it upon his own Shoulders, (well knowing its Disability for returning) and so brings it home to the Fold, N. B. Note well, 1. The infirmity of our feeble knees, Hebr. 12.12. our own Clay Leggs cannot carry us to Heaven, when left to our selves, as (Hezekiah was, 2. Chron. 32.31.) then we fall, unless Everlasting Arms be underneath us, Deut. 33.27. To hold up our go∣ings in Gods paths, Psal. 17.5. A good Man may fall, but he shall not be utterly cast down, for the Lord upholds him with his Hand, Ps. 37.23, 24. N. B. Note well, 2. The tender love of our Lord to his lost Sheep, not only in toiling himself so much to find us, Nullum non movit lapidem, he left no stone unturn'd up, to find us out, but also when found out, to take us by the Arms, and teach us to go, and to pace Gods Pre∣cepts, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septuagint signifies,) Hos. 11.3, 4. Like weaklimb'd Nurslings, are supported by their Nurses Arm, &c. nor is this all our Lords love to us, but he like∣wise bears his Lambs in his Bosom, Isa. 40.11. yea moreover, as if all the aforesaid were still too little: This good Shepherd, lays his lost Lambs upon his own Shoulders, as here; wherein the High Priest under the Law, was a Type of our Lord, in bearing all the 12. Tribes of Israel upon his Shoulders, Exod. 28.12.25.29. N. B. Note well, 3. The safety of the Saints while they abide, (Hos. 3.3. John 15.9. 1 John 2.28.) upon their Shepherds shoulders, which are more strong, than the shoulders of Samson, Judg. 16.3. In his bearing away triumphantly the very gates of Death and Hell, &c. which are also so high, that Satan himself, (though a Prince of the Air) cannot reach them, the Ser∣pent may reach Christs Heel, but he cannot Christs Head or Shoulders, Gen. 3.15. Christ bears his Redeemed upon Eagles Wings, Exod. 19.4. Deut. 32.11, 12. N.B. Note well, 4. Learn to love our Lord, for his not disdaining to burden his Holy shoulders, both with the sins, and with the fouls of such worthless worms as we are, and learn to lean upon him, Isa. 50.10. Cant. 8.5. and not upon thy own self, Prov. 3.5. then thou needs not fear in an Evil Day, Psal. 49.5. N. B. Note well, 5. Christ hath all the Fur∣niture of a Shepherd, (not the Instruments of a foolish or Idol Shepherd) Zech. 11.15, 17. but of a Royal Shepherd; called a Prince, Ezek. 34.12, 24. The Furniture Christ hath, is 1. His Shepherds Scrip or Bagg, out of which David took his small stones, wherewith he smote Gosiah, 1 Sam. 17▪ 40, 49. Thus Christ hurl'd three Scriptures, (as smooth stones) at Satans head, Mat. 4.4, 7, 10. and overthrew him, 2. He hath his Shepherds (rook or Staff, whereby he drives on the Sloathful to mend their pace, Prov. 4.12. 1 Cor. 9.22. whereby he pulls back the unruly, when disorderly and extravagant, 1 Cor. 5.4, 5. and whereby he forces away foul Beasts, Ezek. 34.25, 28. Zech. 11.7, 8.3. Christ hath his Shepherds whistle, which his Sheep do well know and obey, John 10, 4, 5. The Voice or Whistle of a stranger, they will not hear, ver. 5, 8. No not any strange Doctrine from any Angel of Heaven, Gal. 1.8, 9. Christ causeth his Sheep to hear his Voice, Cant. 8.13. 4. He hath his Shepherds Brand or Mark, stamping upon all his Sheep, [Holiness to the Lord] Zech. 14.20. They all do wear their Holy Lords Livery, of an Humble Heart, and Holy Life. 5. He hath also his Shepherds Dog to loose off and run, for reducing his wandring Sheep into their ap∣pointed Pastures, Isa. 7.18. The Dog of Persecution, drives scattered Sheep home into Concord, 6. Christ hath his Sheep-walks also, even green Pastures by still Waters, as well as a Rod and Staff, &c. Psal. 23.1, 2, 3, 4. This was a great Comfort unto David, Not∣withstanding all this Six-fold Congruity, There is this Disparity, wherein Christ (the good and the great Shepherd as before) exceeds and excells all other Shepherds, as 1. He hath many more Sheep, than any Shepherd in the World, for all the Elect, both Jews and Gentiles, even upon a Thousand Hills, are his, Ps. 50.10. They that have been, are or shall, be; He is the great feeder of his Sheep, unto the ends of the Earth, Mic. 5.4, 5. 2. Those many Millions of Sheep are all his own, and not any other Mens, (as is usual with us) they are all his own, not only by the right of Creation, as they are all sheep of his own Creating, Ps. 95.7. and 100.3. All the sheep of his Hands; but al∣so by the Right of Redemption, for he laid down his life for them, John 10.11. Even for gentile sheep also, ver. 15, 16 they are not their own, but are bought with a price, 1 Cor. 6.20. 3. No Lion or Bear can prevail against him, &c. That wrath of Man which will not turn to the praise of God, he will Restrain, Ps. 76.10. Christ is stronger than a strong Devil, Luke 11.21, 22. Yea, than a whole Legion of Angry Devils, Mar. 5.3, 8, 9. and Luke 8.29, 30.

The Sixth Enquiry, Who are those Friends and Neighbours that rejoyce?

Answer, Repentance is Joy, 1. To God the Father, Jer. 32.41. Ps. 35.27. 2. To God the Son, when he sees the Travail of his Soul successful, Prov. 8.30. Isa. 53.10, 11. 3. to God the Holy Spirit, as it is grief to the unclean Spirit. 4. to Holy Angels,

for making up the Breach in the City of God, by the fall of bad Angels, Eph. 3.10. they lovingly bear them in their Arms, both while they live, and when they dye, 5. And to Saints both in Heaven, and upon Earth, &c.

Finally, N.B. Note well, 1. The Dignity of the Penitent, to be of this Royal Flock, under such a Royal Shepherd, such cannot want, Ps. 23.2.

N.B. Note Well, 2. The Misery of the Impenitent that have no shepherd, they may wander, Rot, and Dye, for refusing to return, they are not sheep, but Dogs thruft out of Heaven, Revel. 21.27. and 22.15.

The Second Parable, is of the lost Groat, Luke 15.8, 9, &c. wherein be those parts. 1. The party loosing, 2. The matter or commodity lost, 3. The manner of seek∣ing it, 4. The means made use of; whereby it was sought, 5. The successful finding it, and 6. The joy at this success, there was great joy, as before of the sheep, &c. First, the party loosing, described here, 1. By her Sex it was a Woman, 2. By her substance, having only ten Groats, yet loseth one of them.

Enquiry the 1. Who is this Woman?

Answer, 1. Some sense it to be the Church of Christ, Described at large with various Characters, in Prov. 31.10. to the end: Omitting other passages, (all Congruous to the Church) we find there a mention of that House wife's Maidens, ver. 15. whose work was to sweep the House, and to take up what they find lost in the dust thereof, she looks well to the ways of her Houshold, ver. 27. There is mention made of her Candle also, which she keeps always lighted by Night, ver. 18. These Characters carry a Con∣gruity with this Woman in this Parable, and the Church's Maidens are her Ministers, that 1. light up the Lamps, and snuff them with Golden Snuffers, 2. That sweep the House of all Spiritual Defilements, Jer. 15.15. That seeks out the pretious, which are lost in a vile dirty World, 4. That carefully keep the fire in, cherish every Spark, 5. That open and shut the Doors of the House, 6. That furnish Tables with shew-bread, &c.

Answer the 2. But others sense it better to be Christ himself, who is compared to this good House wife, a Woman, for these Reasons;

Reason, 1. The State of Humiliation, Christ came with into the World, was a weak Estate, appearing under many weaknesses of Mans fallen Nature, as being Weary, Hungry, Thirsty, &c. as before in the good Samaritan.

Reason the 2d. Because Christ is said to bring forth his Seed with sorrow, as a Wo∣man doth, John 16.21. and he saith of himself, concerning his Travelling-work about the Worlds Redemption, Isa. 53.10, 11. [How am I straitned, untill it be Accomplished?] Luke 12.50. as God is called both Father and Mother of all living Creatures in the Old Creation, even so Christ may be called the like of all living Christians in the New Creation, yielding the full Seed of the Spirit, whereof we are bred and for∣med, &c. Gal. 4.19. Christ cries as a Travelling Woman, Isa. 42.14.

Reason the 3d As Christ is called Wisdom, whom the Father possessed before the Cre∣ation, and was by him, as one brought up with him, &c. Prov. 8.22, 30. So he is compa∣red to the Wise Woman, who hath Furnished her Table in her New-built House, and sent forth her Maidens, (to wit, Ministers) to call home the simple, saying, Come eat of my Bread, and drink of my Wine, &c. Prov. 9.1, 2, 3, 4, 5, &c. In opposition to which, Satan is called the Foolish Woman, ver. 13. for his seducing Souls out of the right way, (which is Christ,) John 14.6.

Reason the 4th, Christ likewise carries a Congruity to this Woman, in lighting her Candle, &c. Luke 15.8. for at Christs Incarnation, his Godhead was lighted up in the Candlestick of his Man-hood, burned bright in his Life and Doctrine, and shone forth to Astonishment in his Manifold Miracles, his Life was the light of Men, John 1.4, 5. He came a light into the World, yet a dark World received it not, John 3.19, 20. and how did he sweep a Dirty World, with the Besom of his Word and Spirit, &c.

Enquiry the 2d. The Matter or Commodity, one Groat was lost out of ten, this was the whole substance of this Woman by Sex, 'tis not said here, one lost of an Hun∣dred, as in the first Parable, but one of ten pieces, which was the Hous-wifes whole Stock, she had no more.

N. B. Note well; Dionysius's Gloss upon it is, that our Lord left 99. sheep, and but the 9. Groats, both made up of nines, which signifies the nine Orders of Angels, made of thrice three, and but one of Mankind (which was lost) in both the Parables, that the Unity and Trinity of the Godhead, (saith he) might be adored and praised by the Trinity of the Angelical Nature, and by the Unity of the Human Nature, and he

adds, nine is an imperfect Number, implying, that Man (being found after his fall) makes up the breach in the City of God, by the final fall of the Evil Angels, this one added to the nine, makes the Church of God a compleat and perfect Number; God will have his Church, made up of Corporal and Spiritual Creatures:

N. B. Note well; Man is like the Microcosm, or little World, who borrows his parts from the Macrocosm, or great World, as flesh from the Earth, blood from the Sea, breath from the Air, and heat from the 4th Element of Fire, as to his Body; then as to his Soul, Man carries Congruity with Angels; yea, and Man hath a Resem∣blance of the Holy Trinity, in the three Superior Faculties, Understanding, Will, and Memory.

2. Answer to the 2d Enquiry, Fallen Man is this lost Groat, who falls under a Threefold Consideration, 1. His Making, 2. His Losing, and 3. His finding, which hold out the Threefold State of Man, the first his state of Creation and Generation, the second his state of Degeneration, wherein he was lost, and the third his state of Regeneration, wherein he is found: Man when first made, (call'd Nummus Dei, Gods Money) was a most curious Silver piece, coming first out of Gods Mint, did shine most gloriously, and was excellent both in Matter, in Form, in Lustre, in Stamp, in Weight, in Sound, and in Superscription: But now in the faln Estate, he hath lost all those Excellencies, as 1. In matter, he was not made of Brass, or of Tin, or Copper, but of Silver, than which no Mettal is better, but Gold; So no Creature was better than Man, but Angels, Man was made but a little lower than they, Ps. 8.5. Man was made, ex Me∣liori Luto, of better Materials than other Creatures, saith Ovid; but now nothing is left, save Reprobate and Rejected Silver, Jer. 6.30. all Dross.

2. This Groat was Coined in a round Form, an Emblem of Immortality, wherein Man was Created; had he not sinned, he had not dyed, for Death was the Wages of sin, Rom. 5.12. The State of Innocency, had this kind of Immortality, as it was pos∣sible for Adam not to dye, so it was not impossible for him to dye, but now his sin hath put all Men under the power of Death, Hebr. 9.27.

3. This Groat had such a Lustre and Glory, Ps. 8.5. That all Creatures paid their Homage to Adam, who had a Lordly Dominion over all Beasts, Fouls and Fishes, &c. Gen. 1.26. But now Man is besmeared with sin; this Groat hath gathered Iniquity, Ps. 41.6. So that Man hath lost his first Majesty, and Beasts Rebell against him, &c.

4. Man was at first stamped with Gods Image upon him, as Caesars Silver pieces were stamped with Caesars Image, Mat. 22.21. there was then knowledge in Mans Mind, Obedience in his Will, and Order in his Affections; but now Satan hath set the print of his Limbs, [upon all the Faculties of Man, so that now he is become, Inversus De∣calogus] a mere opposite to Gods Law; man is quite of another make, than God at first made him, &c. whole Evil is in Man, and whole man is in Evil; so that this old Groat must be melted down, before it can be capable of a new Stamp, &c.

5. Man at the first was full weight in the Ballance of the Sanctuary, which required double weight to the common Ballance, then was Man most current Coin in the Court of Heaven: But alas now by the fall [Mene Tekel] Dan. 5.25, 27. is writ up∣on Man, He is weighed in the Ballance, and found wanting. He hath now naturally a vain light Mind, even at his best Estate, lighter than Vanity, Ps. 39.5. Man is heavy enough in respect of sin, but very light in respect of grace; so like an old Groat, has lost many grains of weight.

6. Man (coming first out of Gods Mint) had a good sound or ring, like the sound of the Silver Trumpets, Numb. 10.1, &c. his Tongue was then his glory, but now his shame, a tinkling Cymbal, a sound of emptiness, a jarring sound, he speaks the Language of Ash∣dod, more than of Canaan, Nehem. 13.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unsavoury Speech, Eph. 4.29. Col. 4.6. and oft-times his Heart and his Tongue are not Relatives, when speaking one thing, yet thinking and purposing another, 2 Cor. 1.17. Mat. 5.37.

7. Mans first Superscription was Holiness to the Lord, Zech. 14.20. Gods Off-spring, Acts 17.28. Yea, the Son of God, Luke 3.38. But now so little is left of Gods Image and Superscription, as (like Jobs Messengers) tells tidings only of our great losses, now are we called Children of Adam, of Wrath, of Belial, of Disobedience, of the Devil, of Hell, and of Perdition, those be Titles of us sinful flesh. N. B. Note well; as Zedekiah had the empty Title of a King, after he had lost his City and Kingdom, Jerem. 52.7, 8, 9, &c. So Man hath now only the bare Title of being Gods Master∣piece, his City is broke down, his Temple burned, this Silver piece is lost in a dirty World, 'tis seized upon by Satan that strong Man, Luke 11.21. and Lord of the Soil, as God of this World, 2 Cor. 4.4. Quis talia fando, Temperet a lacrimis? Who can look

upon this Burnt Temple, and not weep, as Ezr. 3.12. If David did so much admire at Gods wonderful making of Man. Ps. 139.14, 16. How may we stand Astonished at the Devils wonderful Marring of Man, and spoiling him of all these seven aforesaid Ex∣excellencies.

The 3d Enquiry, The manner of seeking this lost Groat, together with the means whereby it was sought.

Answer, 1. in general, this Groat is lost, past finding out as to it self, if the Hous∣wife do not seek it, assuredly it can never seek her, 'tis either lost in the Dust of World∣ly Treasures, or in the dirt of Carnal Pleasures, or on the Pinacles of Earthly Ho∣nours, 'tis lost in some bye corner or other of sin and error, N.B. Note well; Satan poured in his Poison into the Spring-head or Fountain of Mankind, namely Adam, that so all the streams flowing from him, might be poisoned by him; he staid not to pour in his poison into every Son and Daughter of Adam, as every one was born into the World, this had been too tedious work for the Devil, hence we as well as others are born Children of Wrath by Nature, and of Disobedience, Eph. 2.3.

Now more particularly of the lost Groat, 1. The Person seeking, as he is the party losing, is our sweet Saviour, who seeks carefully, constantly, as Joseph sought his Brethren, whom he found in Dothan (which signifies Defection) Gen. 37.16, &c. as our Joseph or Jesus doth find us: He endured Contradiction of sinners, Hebr. 12.3. yet sought he us diligently (as here) even unto Death, Grave and Hell it self, untill he found us: So was found of them that sought him not, Isa. 65.1. Reason 1. It was his Errand at his Fathers command, Luke 19.10. & 4.43. John 4.4.32, 34. & 6.38, 39, 2. It was his Delight, Ps. 40.7, 8. He minded his Fathers Message, more than his own meat, Matth. 21.17, 23. as Job 23.12. loving us better than himself, for he is love, 1 John 4.8. 3. He accounteth not himself compleat, untill he find all his Members, Eph. 1.23. He will not want a little Toe, but all parts must be with the Head, John 17.24. and he is still crying in David's Bowels, [is there yet any of the House of Mankind, that I may shew the Kindness of God to them, [2 Sam 9.4.

Secondly, The means wherewith he fought, namely a Candle and a Besom, the Candle goes before the Besom, for giving Light, when lighted to the right use of the Besom; 1. The Candle (God says, I will search Jerusalem with Candles. Zeph. 1.12.) Is Two∣fold, the External and the Internal Candle, the External is the word of Christ, Ps. 119.105. Prov. 6.23. (beside this there is the Eternal word, John 1.1, 9. which is the God∣head of Christ) but the Internal Candle, is the Spirit, which is Twofold, 1. The spirit of Man which is called the Candle of the Lord, Prov. 20.27. This Candle burns but dimly in the fallen Estate, so that by its light, we do but grope after God, like blind Men, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) Acts 17.27. Hereby we have some faint Directions to a Sin-Denial, but not enough for a right Self-Denial: It cannot teach a Man to feel the Weight and Curse of Adams sin, committed above 5000. years agoe, nor to be sensible of the Stain of sinrunning in the blood of depraved nature, in the whole off-spring of Adam, this Light of nature doth not enable us to see, and hate sin as the greatest Evil, nor to behold and love Christ as the chiefest good, Cant. 5.10. as outbid∣ding the bravery of all other Objects: This Dim Spark of Nature's, kindling Isa. 50.11. cannot discover that grand Gospel sin of Ʋnbelief, to be the Condemning sin, John 3.18, 36. Heb. 3.19. Which binds the guilt of all other Moral sins, upon the back of the Con∣sciences of sinners, &c. Therefore must we pray 2. for the spirit of God, which God hath promised to give unto them that ask it, Luke 11.13. whereby we who were in Dark∣nest, become light in the Lord, Eph. 5.8. and are brought into Marvelous Light, 1 Pet. 7.9. and when Christ lights up this Candle (which is his work only) then doth he Com∣mand Light to shine out of Darkness, 2 Cor. 4.6. whereby we become the Children of the Day, as well as of Light, 1 Thes. 5.5. What a goodly Candle is this, when it shineth forth from the Candlestick of the Gospel, when the Gospel of grace, is accompany'd with the grace of the Gospel! Oh bless God for giving us his Golden Gospel in this our Iron-Age: And Oh pray that this Golden Candlestick, together with this Glorious Candle, may not be removed from us, as it is Threatned, Revel. 2.5. and is Accom∣plished in Asia, Germany, and other places, for their misimprovement of it. If we dare doe Deeds of Darkness, in a land of Light, alas how soon may our Lightsom Goshen be turned into Egypts Darkness:

As 'tis Christ's Work to light the Candle, so 'tis Satans Work to blow it out; that Prince of Darkness loves Darkness, and not Light, for hiding his Deeds of Darkness: 'Tis the common cry in Winter Evenings, [Hang out your Lights,] but it was the cursed cry of Satans Tools in the late Persecution, [Blow out your Lights,] and God

may again hiss for the fly of Egypt, or for the Bee of Babylon, Isa. 7.18. with new blasts from Hell, to blow out our Light from Heaven: Alas, are there not many sad Symptoms (as Indications) to fear it, as 1. How great is the snuff that makes our Candle burn but very dimly, and no High-Priest among us to improve the Golden Snuffers. 2. There is a great Thief in our Candle, that makes it sweal away over∣fast; namely, a perverse Spirit, mingled in the midst of us, as Isa. 19.2.14. in our late biting and devouring one another, which hath an Apostotical Caveat put upon it, Gal. 5.15. the two pitchers in the water cryed, [Si collidimur frangimur,] if we clash, we break, our over-fierce contenders are Evil, as well as foul contemners of the Gospel. 3. Our oyl that feeds the Lamp, runs very low and dreggy, especially in Converting Work, few lost Groats are now found by the light thereof: Alas, we pray not to our great High-Priest, that he may pour in more fresh-Oyl, &c. Levit. 24.2, 3, 4. and we our selves may be like the Foolish Virgins, who had Oyl in their Lamps (a Form in their Lives) but no Oyl in their Vessels, no power of saving grace in their Hearts, Matth. 25.3.4. 2 Tim. 3.5. How is the light of the Gospel now both disesteemed, as was Manna loathed for light Bread, Numb. 11.6. and 21.5. and how is it dishonoured, as if but a Fable devised to keep folk in fear only, and how is it disowned by those that run to Baalzebub, the God of Ekron, rather than to the God of Israel, 2 Kin. 1.4. pre∣ferring the base lyes of the Old Lyar, and of a Treacherous Heart before the Gol∣den Truth of the Gospel of Christ, Isa. 8.19, 20. John 14.6. and Lastly how is it also Disobeyed, which is as the sin of Witchcraft, 1 Sam. 15.22, 23. Christ renders Ven∣geance to such, 2 Thess. 1.8. No Master loves a lighted Candle to be abused by idle Servants in evil Works, such as quarrels, wantonness, &c.

The 2d Means is the Besom, N. B. Note well; the Order, first the Candle, and then the Besom as above; for Light was the first Created Ornament of the Old Creation, Gen. 1.3. Even so it is in the New Creation, Acts 26.18. 2 Cor. 4.6. Gods first Work in every new Creature, is to break down Windows, and let in Light into a Dark Soul, 2 Pet. 1.19. Then is the Candle-light of Saving knowledge, to guide the Application of the Besom? There is a Besom, Isa. 14.23. which is, Scopa perditionis, a Besom of De∣struction, but this here is Scopa pu••gationis & Salvationis, a Besom of Purification and Salvation, which is Twofold.

• 1. The Gospel of Grace, which sweeps a dirty World.
• 2. The Grace of the Gospel which sweeps a dirty Heart, dirty Samaria was swept by the former, Acts 8.8, &c. and many more places, but many more Persons by the lat∣ter, to wit, by the grace of Repentance, especially, when 'tis joyned with Faith and Hope, which have a purifying property, Acts 15.9. 1 John 3.3.

N. B. Note well; 1. The Gospel of grace is Congruous to a Besom, made up of ma∣ny (Wands or Rods) as it is a Complication of many Golden Truths, and when it was first preached and applyed as a Besom to the Old Jerusalem, it found that place far unlike the New Jerusalem, which is paved with pure Gold, Revel. 21.21. but was more filthy than Samaria and Sodom it self, Ezek. 16.47. yet then many Thousands of lost Groats were found out in it, Acts 2.41. and 4, 4. and 5.14. This New Besom swept clean indeed, as the hot Sunshine in the Spring time sweeps clean the Streets, so did the hotter Sunshine of the Gospel from the Sun of Righteousness, Mal. 4.2. at this time, and in this place: So in Samaria, many Silver pieces were sound, which had been lost in the Dirt of Simon Magus's, Sorcery and Atheism, Acts 8.10, to 25. Oh! Bless God, this Besom still lasts, and Oh that it may sweep London for lost Groats.

N. B. Note well; 2. More especially this Besom here, is that grace of the Gospel, to wit, Repentance, and so tis explained, ver. 10. a Sinner that Repented, 'tis a Christ-finding, and a Soul-finding grace, there is a time for all things, a time for losing, while in the Wilderness of sin, and a time of finding, as in Jer. 2.14. In her Month they shall find her, when her time of Love from Christ cometh, Ezek. 16.8. Now the Soul awakes out of the Sleep of sin in Christ's Image, Ps. 17.15. Eph. 5.14. The old House is made new in all parts, 2 Cor. 5.17. 1 Pet. 2.24. Eph. 2.1, 2, 3. This grace of Repentance, sweeps sin out of all Members of the Body, and faculties of the Soul, &c.

N. B. Note well; 3. This House that is swept, is either 1. The great World. 2 Tim. 2.20 whereof God is the bullder▪ Hebr. 3.4. an House made up of manifold Materials, and consists of upper and lower Rooms, and Christ will sweep all the Dirt of Anti∣christ out of this World, Zech. 13.2. when his own time comes, he will take to him∣self his great power, Rev. 11.15, 17. God will do it in his time, Isa. 60.22.

N. B. Note well; 4. This House is 2. Meant Man the little World, who is (as an

House made of many Materials, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] all differing Members and Facul∣ties, Doors of the Ears, and Windows of the Eyes, differing Rooms, the Heart is the inner Room, which should be the Guest Chamber for the Passover, Luke 22.12. the large upper Room, Mark 14, 15. and for Christ's Dwelling-House, Eph. 3.17. This House needs Repairing, Christ is the Repairer of Breaches, Isa. 58.12. His Father did work, he wrought in the first Creation, (called Creatio transiens) but the Son works in the New Creation, which is called, Creatio continuans, a continual and daily work, John 5.17. This House in the fallen Estate, is as Babylon, Revel. 18.2. an Habitation of Devils, till Christ come to sweep them out, Luke 11.21, 22. There remains still the unrenewed part, Some Blood to be cleansed away, which is not yet cleansed, Joel. 3.21. 2 Cor. 7.1. Therefore must we use this Besom of Repentance every Sabbath, every Sermon, es∣pecially at every Sacrament, where not one crum of Leaven should be left, Exod. 12.15: cleanse this House, as Hezekiah did the House of God, 2 Chron. 29.16, 18. and Nehemiah did after, Nehem. 13.7, 8. and Christ, also John 2.15. Matth. 21.12.

N. B. Note well; Take heed we sin not away God and his Gospel, woe to us if God go from us, Hos. 9.12. we may embrace the Gospel for a while, and then kick it out of doors, as Amnon did Tamar, 2 Sam. 13.14, 15, 17. the like is said, John 5.35. Gal. 4.15. They then would have pulled the Preachers Eyes out; 'tis sad when God forsook Shiloh, Jer. 7.12. having lost the Ark of Gods presence, 'tis sad when Gods House is left Desolate, Matth. 23.38. 'Tis sad to live in a Land of Darkness, without Gospel Light, Matth. 4.16. 'tis sad when God saith, they that are filthy, let them be filthy still, 1 Cor. 14.38. Revel. 22.11. They shall have no more of my Candle light, and See John 12.35. Oh blessed be God, who now feeds us as Lambs in a large place, Hos. 4.16. and after the manner of Lambs, Isa. 5.17. even in a Fathers Bosom, Isa. 40.11. yea, with clean Provender, Isa. 30.23. but 'tis sad when God saith, [Ephraim is joyn∣ed to Idols, let him alone,] Hos. 4.17. I cast him out of my care, I will not feed you, Zech. 11.9. 'tis sad when God saith so, and that the Kingdom of God shall be taken from us, Matth. 21.43. even that which we have, and what we seem to have, Matth. 25.29. Luke 8.18. 'tis a great loss to lose the Gospel, Job preferred it above his food, Job 23.12. and Luther cryed, [Mallem in inferno, &c.] I had rather live in Hell with the Gospel, than in Heaven without it, and it was our Fathers saying, [brown Bread and the Gospel was good cheat,] Oh how may our Sun set at Noon, Amos 8.9.

Caution, Nonpayment of Rent, Dues and Customs, makes a forfeiture, then pay the Custom of Prayer and Praises, that as we have received the Candle and Besom of this blessed Gospel from our Fore-fathers, so we may continue it with us while we live, and transmit it to our Posterities when we dye; but if our superfluity of sin be not seen by the Candle, and swept out by the Besom, Jam. 1.21. if we thus improve not the Gospel of peace, how may the woe of War, Blood, Fire and Smoak come upon us. Acts 2.19. Matth. 21.41. Evertit, swept, was turned into Evertit, swept a∣way, as the Old World by Water, and shall again be by fire at last, &c.

The 3d Parable is; That of the lost Son, Luke 15.12. to the end, take a short pros∣pect and paraphrase upon this Parable.

Remark 1. The first Mystery of it is, the Man here is God, who hath two Sons, the Jews and the Gentiles: The Elder Son the Jews do envy, that God magnifies his Mer∣cy more to the younger Brother, those Sinners of the Gentiles (so called, Gal. 2.15.) than to them; which Christ reproves, Matth. 20.15.

Remark 2. The Second Mystery of it is, to Demonstrate how God doth delight in Mercy, Mic. 7.18. which is seen in his readiness, to receive the worst of sinners, when they return to him by Repentance, even a Manasseh and a Mary Magdalen, &c. those two None-such sinners, and so this penitent Prodigal, here set forth by many seemingly mis-becoming passions and postures of a Father, to such a Son, ver. 20.

Remark 3. The main purport of this Parable, is also to view the Threefold State of Man in general, 1. His Righteous State in his first Generation, God made Man upright, Eccles. 7.29. Man was then an happy Child or Son, in his Fathers Family, but having got his Portion into the Hands of his own Freewill, he play'd the Bankrupt, and brought in the second State of Degeneration, by excess of Riot, which was the misera∣ble fruit of Mans eating the forbidden Fruit; then the Third State of Regeneration is a blessed Remedy to his cursed Malady, by repenting of sin, and returning to God, and catching hold of the Tree of Life, leaning on our Lord for Life and Salvation, Cant. 8.5. Isa. 50.10.

Remark 4. Man in general, is called and compared to two Sons here, for all Man∣kind in Adam, were equally Gods Sons and Daughters, but all in him sinned and dyed:

There be two sorts of Adams Seed, First, some are such as belong to God by the Right of Creation only, as they are Gods Creatures, Secondly, others belong to him, by Regeneration also, John 1.12. as new Creatures and Adopted, &c. the former have their portion laid out on them in this life, Ps. 17.14. for God is good even to bad Men. Matth. 5.45. Luke 6.35. but the latter have their best portion laid up for them in a better life, Ps. 31.19 1 Cor. 2.9. Matth. 5.12. Rom 8 19. 2 Cor. 4.17.

Remark 5. In the person of the Prodigal, is shewn us, 1. Mans Egress and departing from God, from their Fathers House, being furnished with the good things of this life, as his portion of Health, Wealth, &c. 2. His Progress and wandring into the Wilder∣ness of sin, and spending his all [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by living lewdly and unsave∣ably, leaving nothing to live upon, praeter Caelum et Caenum, that is Air to Breath in, and Earth to Tread on: Ruine must follow Riot at last, 3. His Regress and return to God by Repentance; his Aversion from God, ends in Conversion to God.

Remark 6. Though Mankind in the fallen nature, do generally run a whoring from God, Ps. 73.27. yet there be some with David, that thinks it best to draw near to God, ver. 28. The Election obtains it, though the rest be hardened, Rom. 11.7. yea, the same person that formerly hath loved lewdness, and lived in all licentiousness, yet if one of Gods chosen Vessels, electing love will not leave him in this lost condition, but by some gracious providence calls them back, as both Paul was, and this Prodigal here, &c.

Remark 7. This Prodigal had those Characters of an Evil Son, as 1. In desiring a di∣vision of his Fathers goods, while his Father was alive, 2. In forsaking his good Fa∣ther, so soon as he had got possession of his part and portion into his own hands, and 3. In his so quickly consuming his All in Riotous Lewdness. This is an Image (as be∣fore) of the first Man falling into sin, when he was (by the subtle Serpent's suggesti∣ons) made Ambitious of sharing with his Maker, and seeking Happiness in himself, and a Will and Ability to be a God to himself, &c. hence flowed in that Deluge of Sin and Misery: This Second Son, figures out the second Depraved State of Man, for younger Sons are oft of a depraved wit, less wise, more wavering, not enduring a Superiour, but longing for liberty, and to live as themselves do list, the Father here (being a free Agent, and bound by no Law) gives him his desired portion, ver. 13. Youth is hot, he is quickly gone to promote his own profuse projects, he goes down in∣to Egypt, saith Dr. Hammond, which brought him into a Famine, &c. He that disdain∣ed to live with a loving Father, was compelled to joyn himself to an unkind stranger, who allowed him not a bellyfull of wholesom food; he that had despised the Dignity of a Son, now offers himself to be a Slave, by many sordid Insinuations, and to be a Servant, and a Swin herd to keep Swine, the vilest of Beasts. Lastly, he that would not understand the Blessing of Plenty at home, became better instructed by Extream want and pinching penury abroad, he was reduced from Meat for Men, to Mash for Hoggs, Siliquis, Michrubim, Hebr. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, Husks of Beans, such as were of evil Juice, and of hard digestion; and it may well be supposed a very small measure of this sorry Meat, would have now satisfied him, because in this time of a mighty Famine, he must not measure out the Husks himself, but it must be done by some deputed for that Service, and surely that Deputy allowed small measures for Hogs in a Famine.

Remark 8. The sad Catastrophe of his prophane Progress in the Wilderness of sin, produceth (through the grace of God) a Resolve of his Regress, and returning home, ver. 17. wherein Antecedents, Concomitants, and Consequents, may well be observed, N. B. Note well,

1. Antecedents, Which Teach us, 1. That the time of our Distance, and Estrange∣ment from our Fathers House, is a time of Folly and Madness, 'tis said, [he came now to himself,] who had been Mad before: learn hence, 2. God is good to us, in Afflict∣ing us, Ps. 119 71. 'Tis out of his Faithfulness to our Souls, that he doth afflict our Bodies, ver. 75. that he Hedges up our way with Thorns, Hos. 2.6. as he did this Prodi∣gal here, whom he whip'd home with a smarting Rod, when neither Harlots nor Citi∣zens could now Comfort his awakened Conscience; and this teaches, 3. That Man will make any shift, rather than return to God at his call, Jer. 3.1.22, 23. Isa. 55.1. This Son shuffles with a Citizen, and among swine for a while, but finding the very Hogs more happy than himself, ver. 16. then he reflects and resolves to return home.

2. The Concomitants, which teach us, 1. This fool had hitherto been ignorant of the way to the City, Eccles. 10.15. but now having the hand of Heaven touching his

Heart, his stout stomack, stoops to Gods Terms, saying in himself: ver. 17. If I stay here, I am but a dead Man, (like the Lepers, 2 Kin. 7.4.) none of my fellow sinners do relieve me, therefore I must needs home, Conversion to God, comes hardly off, 'tis no easie work, till constrained by want, which had forced him out of his false Rests, and made him Apply his Heart to seek Wisdom, Eccles. 7.25. Here not a Rich, but a poor Camel, just upon drawing through the Eye of a Needle, Mark 10. ver. 25. This hard work requires Almighty Power, such as Raised Christ from the Dead, Eph. 1.19. He could not lick himself whole, (as the Dog doth) when he is wounded, 1 Pet. 2.37. Nor as the Jews do with the Works of the Law, Rom. 9.31, 32, & 10.3. Nei∣ther Egypt nor Assyria, could heal Ephraim of his Wound, Hos. 5.13. Jerem. 2.13, 18, 19. nor will all our own best washings, make us pure to God, ver. 22. There is a returning, which reaches not home to God, Hos. 7.16.

The Second Lesson, learned from hence, is that real Repentance, as a rising up from sin, and resolving to return home to his Fathers House, yea, and do really Return too, for there be many who resolve, but return not. All those parts of a True Penitent are found here, 1. An Holy Meditation or Consideration of three things, First, de Malo Commisso, of the Evil he had done in a wicked Life: Secondly, de bono Amisso, of the good he had lost in forsaking his Father, and Thirdly, de Damno perpesso, of his present perplexities, thinking it better to venture upon a return home, to an offended Father, what ever he suffered thereby, than to dye a lingring Death by a long Famine, which he looked upon, as little else than a self-murder, &c. The 2. part of a True Peni∣tent, is his Hearty Determination or Resolution, of doing two Duties after his rising up, and returning; the first is his Confession, which he looked on as a necessary Duty, both for the Pardon of sin, Prov. 28.13. and for preventing of Satan, that accuser of Men, Revel. 12.10. or he accuses himself, as likewise for the easing of his own grieved Spirit, as Sea sick, and Sin-sick, Jonah did. Jon. 1.9, 10. The Second Duty, is his Supplication, [make me as thy hired Servant,] ver. 18, 19. His Compassionate Father, did prevent this particular prayer, ver. 20. Oh, what a lowly mind was this proud prodigal blest with, who before, could not be content with the Dignity of a Son, but now can stoop to become a Slave, a Door-keeper, a Dog, Mat. 15.27. He could be content to be a Dog, so he might but be Christs Dog as she was: The Third part of a True Penitent, is an Humble Resignation into the Hands of a Justly offended Father, Sub∣missively prostrating himself at his Fathers Feet, (like a right Son of Abraham, whom God called to his Foot, Isa. 41.2.) yielding himself up to his Fathers Will and Pleasure, to do to him, to deal with him, and to dispose of him, whether for kick∣ing of him, or for killing of him, (both which he had justly deserved) as his Father thought good: Thus he cast himself wholly into the hands of his Fathers Mercy, with∣out any Mediator to intercede for him, how much more may we cast our selves on God in Christ, our Mediatour? N. B. Note well. A True Penitent, 1. Explores his wicked ways, Lam. 3.40. 2. Deplores his present Misery, Jerem. 30.18. 3. He doth implore Gods future Mercy, Luke 18.13.

The 3. Observable, is the Consequents of this lost Son, finding both himself, and his way home again, after all his lewd Carriages towards his Father, is his loving Fathers lovely Carriages towards him, ver. 20, &c. This is the Second part of the Parable, as the first was the Prodigals, both Impenitent Rambling, and his at last Penitent Returning:

Remark the 1. How this good Father, received this bad Son when returned, [when the Son was yet afar off,] and but coming slowly, (as one doubting of his Reception) the Father ran to meet him, and had Compassion on him, and fell upon his Neck, and kissed him:

N. B. Note Well, 1. Though Man a Father in the fallen Nature, be naturally very prone to take Revenge, and too Tenacious in their Priviledge, of punishing their offending Children, yet, behold here is a Man a Father, who can (out of his Father∣ly Affections) so easily forget and forgive, the most notorious and None-such offences of this Prodigal Son, and who can kiss him also, when one would think this Son, having no Mediator for him, he should rather have kicked him, if not have killed him than have kissed him.

N. B. Note well; 2. All this is a lively Emblem of our Heavenly Father, who is cal∣led the Father of Mercy, 2 Cor. 1.3. and who pittyeth his Children, (as this Father did his) Ps. 103.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept. signifies, a pitty, ex intimis Vesceribus, a vehement mov∣ing to Compassion, from the most inward Bowels, this also is expressed, Isa. 49.15. Ezek. 16.6. and Jer. 2.2. And how is Gods preventing grace shadowed out here, [while the Son was yet a good way off, the Father ran to meet him,] though a gracious

God be slow to Anger, Nehem. 9.17. Nahum. 1.3. Psal. 103.8. and 145.8. Prov. 15.18. and 16.32. Joel 2.13. Jonah. 4.2. yet is he very swift to shew Mercy to poor Peni∣tents, the Father hence loveth you, John 16.26, 27. and Gabriel came flying swiftly with Comfort, Dan. 9.21, 23. God is said to meet such, Isa. 65.24. even the better half way, [tantùm Velis, & Deus tibi praeoccurret,] saith Bernard. If there be in thee, but a willingness to return, thou having a Mediator, God will run to meet thee, while thou art yet afar off, and prevent thee of saying, [Let me be as thy hired Ser∣vant, ver. 21.] as this Father did his Son here: N. B. Note well; Such is the fullness of our Fathers love to us, that though we have spent our first Portion, we had in the first Adam, yet hath he a new, another and a better Portion for us in the Second Adam, upon our return to him, as the Father, here, &c. God is not only a loving God, but he is love it self, 1 John 4.8. and Christ (called our Everlasting Father, Isa. 9.6.) Inn (which receives all comers from all Quarters) and by the posture of his Death, Dying with his Arms spread abroad, open upon the Cross, (the posture of Embracing Friends, &c.) and crying, [him that cometh unto me, I will in no wise cast out,] John 6.37. Answering all doubts at once, with [in no wise] there.

Remark the 2. After the Father had kissed his new-found Son, &c. he said to his Ser∣vants, [bring forth the best Robe,] ver•• 22. wherein, and in ver 23. there be four parts, 1. Raiment for his Back, 2. Ornament for his Hands, 3. Shooes for his bare feet, and 4. Feeding, yea, a Feast for his Hungry Belly: N. B. Note well, as to this Raiment in the first place, 1. This Prodigal, returns with Ragged Cloaths upon his Back, as well as half starved, with that mighty Famine, as to his Belly, yet must he have the best Robe put upon him. N. B. Note well; This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the first Robe, and which Augustin understands to be the Dignity or Innocency of the first Adam, which he lost by his fall, indeed that was Stola prima, the first Robe, but it was not Stola optima, the best Robe, for the Righteousness of the Second Adam, is a better Robe, than that which Adam had, or that which Angels have, it being the Righteousness of God himself, Phil. 3.9. The Robe of Christ's Righteousness, (wherewith he Cloaths his Redeemed) is more glorious than that of Adam, in the Covenant of Works, for our Redeemer, was made a Mediator of a better Covenant, Hebr. 7.22. and he maketh us Kings and Priests unto God, Revel. 1.6. a Royal Priesthood, 1 Pet. 2.9. for Robes are the proper Raiment of Royalty. This Honour have all the Saints ••s. 149.9 and the Covenant of grace with its [Non posse cadere,] 'tis not possible to fall from it, is better than the first Covenant with its [posse cadere aut non cadere,] 'twas possible to fall, or not to fall: This makes all those that are nigh their Father, Ps. 148 14. to become Princes in all Lands, Ps. 45.16. Isa. 49.23. N. B. Note well; 3. Oh what bottomless and boundless Bowels of Divine Love, do yearn here over lost and naked Man, when our Heavenly Father cries here, [bring forth the best Robe,] as if he had said, if I had one Blessing better than another, he shall have it, who thinks himself less than the least of them, Gen. 32.10. Moses saw the People naked, and cries for Vengeance, Exod. 32.25, 26. but our Messiah, here called for the best Robe, &c. N. B. Note well; 4. The Dimensions or Quantity of this Royal Robe, which are three, Longitude, Latitude and Profundity, 'tis a long, broad, and thick Robe, 1. 'tis long, even down to the foot, as Revel. 1 13 not like those that reached to the Buttocks only, 2 Sam. 10.4. Alas, as the feet of Christ's Mystical body, stands in need of washing, John 13.10. So they have need of covering with Christ's Skirts, that the nakedness of so much as a little Toe appear not, Rev. 16 15. As Shem and Japhet, are highly commanded for ta∣king a Garment upon their shoulders, and going backward, to cover their Fathers Nakedness, &c. Gen. 9.23. So, and much more than so, did our Redeem∣er commend his love to naked Mankind, when he went backward from that glory (he had before with the Father, John 17.5.) to come down and cover our na∣kedness: The shaddow of the Firmament Sun, went backward ten Degrees upon Ahaz's Dyal, as a Token of Hezekiahs Recovery from sickness, Isa, 38.7, 8. and accordingly the shadow of the Sun of Righteousness, (Mal. 4.2.) went backward, more than ten Thousand Degrees, for a sign of Mankinds Recovery from Death: The 2. Dimension, it was a large, wide or broad Robe, as broad as Gods Commandment, (against which Man sinneth) was broad, that is, exceeding broad, Ps. 119.96. and this Robe is as broad, as Mans sin is against Gods broad Commandment: Though Mans sin be so broad, as to reach, from Earth to Heaven upward, yet this Robe of Christs Righteous∣ness, is higher than the Heavens, Hebr. 7.26. and though Mans sin reach from Eas•• to West, in a traverse Line and Circumference flatward, yet this Robe is broader than

it, Ps. 103.11.12, 13. Petcata non Redeunt in Justisicatis, saith the Mazim in Divinity, as the East is so far remote from the West, that these two can never meet together, so long as the World lasteth; even so the pardoned fins of Justified Persons, can never return upon them any more, Isa. 43.25. Alas, our Righteousness is a covering, that is narrower than to wrap our selves in it, Isa. 28.20. 'tis but a fig-leaf Apron covering, Gen. 3.7. which slenderly enough, doth but cover the nakedness of the lower part of the body only, and not comparable to those lasting Coats of skins, wherewith the Lord Clothed our first Parents, Gen. 3.21. which signified, both the fleece and the skin of the Lamb of God, and which covereth the whole Man: There is plenteous Redemption in Chrise, Ps. 130.7. The Salve and Plaster is broad enough for the Sore, it covers the broad Commandment of God which breaths out Curses where it is not covered, as the Mercy-Seat covered the Cursing-Tables of the Law, Exod. 25.21. This Robe is like the precious Oyntment, that was upon Aarons Head, and ran down to his Feet, anointing the very skirts of his Garments, Ps. 133.2. yea, this Robe is broad enough to cover the sins, not only of the worst of sinners, (such as of Manasseh in the Old Testa∣ment, and off Mary Magdaden in the New••) but also to cover the sins of all Nations; here∣upon Christ said, [go ye into the World, and Preach the Gospel unto every (Humane) Creature.] Mark 16.15. into all Nations, Matth. 28.19. Therefore is it Recorded by Jonah, how this Robe of Divine Mercy, reached even to [Nineveh it self, which was a Pagan City, built by a wicked brood of cursed Cham, and Inhabited by as wicked a crew at that time, when free grace found them. N. B. Note well; Though there be no Robe of Gospel-grace to cover the finally impenitent; the thundering and the threatning Law is all, and only their Due and Doom, 1 Tim. 1.9, 10. As against Righ∣teous ones, there is no Law; so for such wicked ones, there is no Gospel: But if thou be one that Trembles at Gods Word, and bethinks thy self, 1 Kin. 10.47. and ver. 17. here then God hath a look of love for thee, Isa. 66.2. though thou hast been one of the chiefest of sinners, yet if truly penitent, thou shalt find Mercy, 1 Tim. 1.11, 12, 13, 14, 15. 'Tis a Faithful saying, Christ hath a piece of his Robe wherewith to co∣ver thy naked Soul, the Oyl of his grace runs down the skirts, the very Toes of his Mystical Body, thou may touch his Hem, and be healed, Mat. 9.20, 21. The 3. Di∣mension of this Royal Robe is; it is thick enough to keep that Soul warm, which is Cloathed with it; for how can any Soul be cold, when it is cloathed with the Sun it self, Revel. 12.1. If any professor wax wanton, and will be Summering too soon in the thin Garment of his own supposed Righteousness, he will assuredly catch Cold, and without Repentance, fall into a Consumption, and perish for ever; but this profoundly thick Garment of Christs Righteousness, can keep us from all danger of Cold, Rain, Winds, and Tempests: If we put on the Lord Jesus Christ, Rom. 13.14. He will then be to us a Refuge from the Storm, a shadow from the Heat, (as well as from the Cold,) when the blast of the Terrible ones is as a storm against our Walls, Isa. 25.4. In this Lord Jehovah, is everlasting safety: Isa. 26.4. This God-man shall be our peace, Mic. 5.5. and shall be our hiding-place from the wind, and a Covert from the storm, and as the shadow of a great Rock in a weary land, Isa. 32.2. yea, this Robe is so thick, that none of Satans fiery Darts, can pierce through it, when we are Armed with this Breast-plate of Righteousness, and with the Shield of Faith, &c. Eph. 6.14, 16. In this whole Ar∣mour of God, then are we Cannon proof, &c. we may then trample under foot, the Adder and the Dragon, &c. Ps. 91.13. Such may take up Serpents, or drink deadly Po∣tions, and shall not be damaged by them, Mark 16.18. Nay, yet higher, This Robe is so thick, that the wrath of the great God cannot penetrate it; for there it stays, sticks, and is fully satisfied when the Travel of Christs Soul appeareth for Justification, Isa. 53.11. where an angry God sees the Door-posts of any Heart or House be sprinkled with the blood of the Paschal Lamb, he then saith, [when I see the blood, then I will pass over you, and the Plague shall not break in to destroy you,] Exod. 12.7, 13. And that House or Heart, which hath the line of Scarlet Thread, (whereof this Royal Robe is Woven) fast bound to the Windows of it. Josh. 2.18, 19. All such shall be safe, when all others shall be destroyed, Josh. 6.22, 23, 24, 25. Thus Oh Soul, if once thou come to be co∣vered with this Scarlet Robe; This may may put more Joy and Gladness into thy Heart, than all the Confluences of Corn and Wine can convey into a Worldly Heart, Ps. 4.7. and then may thou say, with the Sweet-singer of Israel, I will both lay me down in Peace, and take my Sleep, for thou Lord only makes me dwell in safety, Ps. 4. 8. So he gives his beloved Sleep, Ps. 127.2. The Beloved of the Lord dwells in safety by him, the Lord covers him (with this Robe) all the day long, and all the night long too, Deut. 33.12. N. B. Note well; 5. Next to the quantity of this Robe, (in all its three Dimensions) comes in the

Quality of it, very Conspicuous in its Threefold Excellency: As 1. in its Purity and Perfection: Qualis causa, tale causa••um, as is the cause, so is the Effect. Now seeing this Robe is of Gods own Spinning and Weaving, therefore it must needs be pure, as he is pure, 1 John 3.3. And all his Works are perfect, Deut. 32.4. We read of Curtains made of fine twined Linnen, Blew, Purple and Scarlet, all cunning works. Exod. 26.1, 31. And 'tis farther said, that all the wise-hearted Women did Spin with their Hands, both Blew, and Purple, and Scarlet, Exod. 35.25. All these three are blood Colours, the Colours of Robes commonly Red, so may have a Reference to this Regal Robe here: Now may we not well wonder, from whence had these Brick-makers and their Wives, (for they were all universally but miserable Drudges in the House of Bondage) such cunning and curious skill in Spinning and Weaving work, such as the Robe of the Ephod, &c. we read of, Exod 29.5, 6. But the wonder ceaseth; if we consider how God filled Bezaleel with his Spirit of Wisdom, in all manner of Curious Workmanship, Exod. 31.1, 2, 3. And thus God is said to instruct the Rustick Husbandman in the Country, to manage all his Mystical matters of Husbandry, in Knowledge and Understanding, far Transcending the Capacities of all City-Cockneys? Isa. 28.24▪ 25, 26. 'Tis God our Maker, who teacheth Man more than the Beasts of the Earth, and maketh him wiser than the Fowls of the Heaven, Job 35.10, 11. Now the Philosopher saith, [a quo aliquid tale, est, illud est magis tale,] the Efficient, must be much more Excellent than the Ef∣fect, the borrower must be far below the lender. Thus God is called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a curi∣ous Artificer, as the word signifies, Hebr. 11.10. As that City must needs be a pure and perfect City. whose Builder is God, (as of that Heavenly Jerusalem described, Revel. 21. ver. 10. to 27.) So this Royal Robe can be no less pure, &c. because God is the Ar∣tificer and Maker of it; the Hill of God, the City of God, are most Excellent; so this Robe of God is the most Excellent Robe.

The 2. Excellency of this Robe, is the Beauty and Comliness of it: Aarons Sacerdotal Robe, is called a Garment for Glory and Beauty, Exod. 28.2. How much more glorious and beautiful, must this best Robe of our blest Redeemer be, who was Aarons Redeemer, as well as Ours, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-man, hence his Robe is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies [twice dip'd,] both as God, and as Man, of a double Dye: So though our sins be Scarlet Sins, (called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because twice dip'd in the Devils Dye-tub, both in the Wooll of our youth, and in the Thread or Web of our Elden years) yet this red Robe, makes them as white, both as Wooll, and as Snow, Isa. 1.18. This Robe is dyed in the blood of God, and is called the Blood of God; Acts 20.28. Therefore becomes it so effectual, to cleanse away the redness of our Crimson sins, 1 John 1.7. And this red Robe makes ours white, [The Martyrs washed their Robes white in the blood of the Lamb] Revel. 7.14. And to Believers are given fine Linnen, clean and white, which is the Righteousness of Saints, Revel. 19.8. Oh how beautiful were Christ's Robes at his Transfiguration, when his face shone as the Sun, and his Raiment was white; and glistering as the light, Matth. 17.2. and Luke 9.29. Christ is fairer than the Children of Men, Ps. 45 2. His Garments be grateful to the smell also, ver. 8. Oh happy Soul, that is wrapt up in them, &c.

The 3. Ezcellency of this Robe, is the perpetuity of it, Israels Garments, did last for∣ty years in the Wilderness, Deut. 8.4. But this Robe hath lasted from Adam to this day, almost 6000 years, yet not Moth-eaten, nor one hole in it: 'Tis our carking care (with the Gentiles) crying, wherewith shall we be clothed, Matth. 6.31. We take thought for new Cloaths, and such as will last long; come Soul, Here is a Robe for thee, that will last thee thy life: Oh, delay not to put it on, Rom. 13.14. Lest thy nakedness appear, &c. Rev. 16.15.

N. B. Note well. 6. Though it be the Groundless, Boundless, and Bottomless Bounty of God the Father, both to procure and proffer this Royal Robe, yet it is the Office of the Ministers of God, both to bring it forth, and to put it on, and so 'tis said expresly here, ver. 22. It was indeed first the Office of Angels, to Preach the first glad Tidings of the Gospel of Peace, Luke 2.10, 14. But that Employ was afterwards taken from Angels, and given to Ministers: It was an Angel indeed, that told Cornclius [his prayers were come up for a Memorial before God,] Acts 10.4. But as to the word of Reconciliation, the Angel refers him to Peter, ver. 5, &c. Therefore are Ministers called the Embassadors of God; because the Ministry of Reconciliation is given to them, and they in Gods Name, beseech all Men to be reconciled to God, 2 Cor. 5.18, 20. 'Tis their work to bring forth this best Robe, and to put it on here, &c.

Inference 1. Wherefore God chargeth the wicked World, that are Persecutors, to do his Prophets no barm, for they are his Anointed ones, Ps. 105.15. This is spoke to

Kings, not of Kings, they must not be churlishly touched, if so, God will strike through the Loins of such churlish Touchers, &c. Deut. 33.11. They are his Embassadors, and an Affront to them he accounts as an Affront to himself, as David did, 2 Sam. 10.4, 6. Thus Christ (our Mystical David) saith, [He that despiseth you, despiseth me,] Luke 10.••6. Ministers are Sacred Persons, and the Apple of Gods Eye, (the tenderest piece of that tender part.) Zech. 2.8. A push upon the Eye, is an unbearable push: Christ felt himself hurt, in the hurt of his Members and Ministers, Acts 94.

Inference 2. This serves as a caution to all professors, (as before to all persecutors.) If your Ministers, have (at Gods command) brought forth this best Robe, and put it upon you, as you do profess: Then consider this Royal Robe maketh you Royal Per∣sons, Christ saith, [I have made you Kings, &c.] Revel. 1.6. and 5.10. Such are made Princes in all Lands, Ps. 45.16. Isa. 49.23. Oh how obliging is this Royal Ho∣nour, to a Suitable Royal Behaviour: Do ye walk like the Children of a King, Judg. 8.18. Do ye walk [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], which signifies, Bravely, Handsomly, as well as Honestly, Rom. 13.13. If ye have put on a whole Christ, as Lord, as Jesus, and as Christ, that is, as King, Priest, and Prophet, ver. 14. If the Spirit of glory rest upon you, 1 Pet. 4.14. If this Royal Robe be your Raiment, as is pretended by your Profession, then ought you to walk worthy of God, who hath called you to his Kingdom and Glory, 1 Thes. 2.12. Then ought ye to walk worthy of the Vocation, wherewith ye are called, Eph. 4.1. Your Conver∣sations ought to be, as becometh the Gospel of Christ, Phil. 1.27. Solomon saith, [there be four Creatures that are Comly in their goings,] Prov. 30.29, &c. To which I add a fifth, namely, A New Creature; the true Believer, who endeavours to be Holy in all manner of Conversation, 1 Pet. 1.15. To wit, in the manner of his Thoughts, of his Words and of his Deeds, both unto God, and unto Man, making it his Exercise, and (as it were) his daily Recreation, day by day, (as the word imports,) to keep a Conscience void of of∣fence toward both, Acts. 24.16. This Robe requires an unblameable Holiness, 1 Thess 3.13. And to walk worthy of the Lord unto all pleasing, Col. 1.10. And to abound therein more and more: 1 Thes. 4.1.

On the contrary, how unbecoming it is to this Royal Robe, for professors to be loose in their Lives, this is far off from serving the Lord in the beauty of Holiness, Ps. 29.2. Holiness becometh Gods House forever, Ps. 93.5. But alas, How many serve God with a course kind of Holiness, a Profession without power, 2 Tim. 3.5. A Mongrel Re∣ligion, a mixture of Human Inventions, with Divine Institutions; This is unlike the Royal Robe, but 'tis rather a Raiment made up of Linnen and Woollen, which Moses's Law forbad to wear, Levit. 19.19. Deut. 22.11. How many such minds there be in the World, which are corrupted from the Simplicity that is in Christ, 2 Cor. 11.3. This mix∣ture of Worship, is called a Cake not turned, Hos. 7.8. Half raw, and half rosted, &c. others there be, that in stead of this Royal Robe (that seamless Coat of Christ, Woven throughout from the Top to the Bottom,) John 19.23. Do wear a patched Garment, Mar. 9.16. Mark 2.21. Luke 5.6. Patching together their own Righteousness, with the Righteousness of Christ, which is plain, a Linsey-woolsey Garment, they cover with a co∣vering, but not of Gods Spirit, woe to them, Isa. 30.1. The word of Works, must not be mingled with the word of Faith, Rom. 10.6, 7, 8. Gal. 3.10, 11. We are justified freely by his grace, Rom. 3.24. And we are saved by grace, Eph. 2.5, 8. And not of our selves, or by our own works at all; if so, Salvation would be a Debt, Rom. 4.4. and not a Gift, Rom. 6.23. Alas, Mans own Righteousness is filthy Raggs, Isa. 64.6. And therefore to be wholly put off, Eph. 4.22. Yea, and quite cast away, as the blind Beggar did his Ragged Raiment, when Christ called him, Mar. 10.50. And as the Cap∣tive Maid did, when she was to be Married, Deut. 21.11, 12, 13. Paul would not have one ragg of his own Righteousness to remain, but would be found arrayed only in this Royal Robe, Phil. 3.9. Thus fallen Man is compared to a naked Infant cast forth, &c. Ezek. 16.4, 5, 6, 7. Then Christ comes and Cloaths him with his Robe, and makes him comly, with his comliness, that he put upon him, ver. 10.11, 12, 13, 14.

Having dispatched our Discourse, upon the first Bounty and Blessing that this Recon∣ciled Father so freely bestoweth upon his Repenting and Returning Son, namely, this Royal Robe, as rich Raiment for his ragged Back: This is not all that a Bountiful Father, had to bestow upon his now Dutiful Son; but his Bowels are not yet drawn dry, he hath another, yea, another, and yet another Donative for a needy Object, as the Se∣quel of this Parable maketh manifest.

N. B. Note well; [The Father said to his Servants,] ver. 22. 'Tis not said that he spake to any one of his Servants, but his Speech was directed unto all his Servants, in∣timating, that no one Servant could possibly do enough, so as wholly to gratifie his

boundless Bowels, or fully to satisfie his bottomless Bounty, towards his penitent Prodigal; Therefore they must all be employed (and all little enough) to accomplish all those four Transcendent Acts of favour, from this Father to his Son: All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners: God is cal∣led [the Father of Mercy,] 2 Cor. 1.3. Intimating, that when one Mercy (bestowed by him upon us) is spent and gone, he remains still a Father, both able to beget new Mercies for us, and as willing also to bestow them on us. God is said to be Rich in Mer∣cy, Eph. 2.4. And he is Rich unto all them that call upon him, Rom. 10.12. Gods Treasu∣ry may well be called [puteus inexhaustus,] an inexhaustible Fountain, that can ne∣ver be drained or drawn dry.

This Parable of the Fathers rich Favour to his Son, [giving him one rich blessing af∣ter another, to the number of four, over and above his Kiss of Love,] is but a narrow Resemblance of Gods rich loving kindness unto us, for what is a drop, (as this in the Text was no more) compared with that whole Ocean of love which is found in God, and which hath been flowing forth to all his Children, from Adam to this Day, yet abides it a full Fountain still, &c. God is not only a loving God in the concrete, (as we say in Philosophy) but he is love it self in the very Abstract, 1 John 4.8. As if all love, &c. There is none like him for love, Mic. 7.18. His mercy Triumphs over his Justice, Jam. 2.13. He is plenteous in it, Ps. 130.8. His tender mercy is over all his Works, Psal. 145.8, 9. This in the general, now in the particular, as we have seen how this kind Fa∣ther, (after he had kissed his Son, and bad him welcome, &c.) gave him, and put up∣on his back a Royal Robe, so his next gift is a Royal Ring, which he must have like∣wise put upon his hand, ver. 22. As the Robe was for Raiment, so this Ring was for Orna∣ment to him: Wherein these four Excellencies are considerable, as 1. The matter of this Ring. 2. The Form of it, 3. The posy engraven within it, and 4. The Real worth and dignity of it, not only, as it is most curiously enambled, but also beautified with a most Rich Diamond, &c.

First, Of the first Excellency, namely, the matter that this Royal Ring was made of, undoubtedly was Gold, pure beaten Gold, it was a Gold Ring, not made up of any inferior, worthless or mixed mettal: Alchymy Rings, are contemptible things a∣mong Mankind: As the Robe is called the best Robe, so without Controversie, this Ring must be the best Ring in his Fathers Treasury: If the very Snuffers, and Snuff-Dishes in the Tabernacle, were made of pure Gold, Exod. 25.38. and 37.23. Much more this King.

2dly. The Form of this Ring, was the most perfect of all Forms, according to the Mathematic. Rule, which preferrs a Circular Form, far before that which is Triangular or Quadrangular, &c. Therefore the most Wise Creator, framed that glorious Creature the Sun to be round, that vast Circumference of the Heavens to be round, and that great Body of the whole Earth to be round; yea, the whole Ʋniverse of the Visible World, is represented to us in Globes, to be of a Circular Form: So this Ring was a round Ring, which form hath neither beginning nor ending, and so is a most evident Emblem of Eternity, which [a parte Ante,] in respect of that before, had no beginning, and [a parte post,] in respect of that after it hath no ending: Thus a year is repre∣sented by a Serpent, that Circles himself round like a ring, with his Tale in his Mouth, signifying, that the end of the Old year, is the beginning of the New, &c.

3dly. The posy that was Engraven in this Ring, may easily be supposed to be some sig∣nificant short Sentence, such as all Rings are Adorned with by some inward Inscripti∣on; but more especially Wedding Rings: Such as [I love, and like my choice,] And [as God Decreed, so we agreed,] and such like: Now may it not be said without Absurdity, that here was a kind of Wedding here, to wit, of a lost Son, to a loving Father, and the posy of this Ring may well be supposed to be one of those Sentences or Characters, that the Father gave of his Son, [My Son was dead, but is alive,] or [He was lost, but is found,] Luke 15.24, and 32.

4thly. The Richness of this Ring, 'twas no common plain Ring, but of the choicest and chiefest sort, such as be most Artificially Enambled, by a most skilfull Artist in In∣graving Work, and Adorned with some Sparkling Diamond, or some other glittering and dazling Jewel or Precious Stone: I have lately seen a Jewel, valued at many Thousands of Pounds, yet nothing comparable to the Pearl of price, the Lord Jesus, Matt. 13.45, 46. So that we may suppose it to be a Stone Ring, (so called) and one of the best sort; for as the Father called for the best Robe, to put upon his Back, he undoubtedly called likewise for the best Ring to put upon his Hand: Learned Heinsius in his Criticks upon this Ring, saith thus. [Hic Annulus fuit insignis, Nempe cum patris Notâ & sigillo, ut s••e verus filius ac proprius Agnosceretur.] This Ring was Famous, as it had the Fathers

Coat of Arms Engraven upon it, and so was the Signet that his Father Sealed his Let∣ter with, and all his own proper Goods, and this Son (having this Seal or Signer) might be the better acknowledged, to be his own true and proper Son hereby▪ Yea, and Grotius adds concerning this, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Ring, that as it was an Honourable Badge of a free People among the Romans, so it was an evident pledge of most eminent Dignity among the Eastern Nations, hence Pharaoh put upon Josephs Hand, his own Royal Ring, Gen. 41.42. And 'tis a sign of Riches, saith the Scripture, Jam. 2.2.

All this History relating to the Ring, hath a Mystery in it; Therefore some Solid Au∣thors Extoll this Parable, as one of the most Famous Parables, that is left upon Re∣cord in Sacred Scripture, both for the Choice Variety of the History, (for it is long) and for the Pregnant Significancy of some Gospel-Mystery in every part thereof, as in this Ring for Example:

First, In the General, as the Robe above named, did signifie the Grace of Justificati∣on, so this Ring doth signifie the grace of Adoption: 'Tis commonly known, that a Ring is a Token of Espousal love, thus the Lord is said to betroth us to himself for ever, Hos. 2.19, 20. And to be Marryed to us, Jer. 3.14. Calling his People Hephzibah and Beulah, because he delighted in them, and is Married to them, Isa. 62.4. Now this Mystical Marriage, God accomplisheth upon us; First, by his Grace of Justification, Adorning us as his Bride, with his Robe of Righteousness, Isa. 61.10. And then by his grace of Adoption, he espouseth his Bride to himsalf, and Rejoyceth over her, as the Bride∣groom rejoyceth over the Bride, Isa. 62.5. The like Phrase is used, 2 Cor. 11.2. & Rev. 19.7, 8. Though this be the time of our Contract, only in the Kingdom of grace here, but the Consummation of the Marriage, is reserved for the Kingdom of glory here∣after.

N. B. Note well; Gods Order in this Parable, First the Robe, and then the Ring. and in Ezek. 16. First, (when the time of Love came) the Lord washed her, and Clothed her, and then put Bracelets upon her Hands, &c. ver. 8, 9, 10, 11. and made her exceed∣ing Comly, with his Comliness which he put upon her, ver. 12, 13, 14. Which teacheth, that we must be Justified, before we can be Adopted and Sealed with our Heavenly Fathers Signet, or Sealing Ring, for his own Sealed ones, (as the Phrase is) Rev. 7.3, 4, 8. Nor can we set to our Seal, that God is True, untill God give us his Sealing Ring, (as the Father doth give to his Son here) John 3. ver. 33. For Faith is the gift of God, Eph. 2.8. which is the Sealing grace, &c.

Thus God made Zerubbabel to be a Signet, Hag. 2.23. And we read of the Signet of Gods Right Hand, Jer. 22.24. And if we can but shew Jesus the Signet he hath be∣stowed on us, when he came first into our Hearts by his grace, Eph. 3.17. Then will his seeming Displeasure be appeased towards us, as Judahs was upon the like means to∣wards Tamar, Gen. 38.18, 24, 25. for Christ cannot deny himself, 2 Tim. 2.13. Nor any Breathings of grace, that he hath given us, Matth. 12.20.

Thus far of the Ring in General, now in particular, briefly of its four Excellen∣cies.

First, The Mystery of its excellent Matter, Gold is the Mettal that it is made of, signifying, that the grace of Adoption, is a far finer Mettal, than the finest of Gold; 1 Pet 1.17, 18, 19. Oh! Precious Faith, 2 Pet. 1.7. The Matter of this Mystical Ring is so fine, that we can neither purchase it, now hammer it upon any Human Anvill, but as it is Gods gift, Eph. 2.8, 13. So it is his Divine Handy word, &c. It is pure Spirit, and all glorious within and without, and any Alchymy here is abominable, Mans Tool pollutes it, Exod. 20.25.

Secondly, Of its Excellent form, signifying Eternity. This Adopting Ring is round, as it is made up of the Eternal Spirit, Heb. 9.14. And of Everlasting love, Jer. 31.3. So it hath neither beginning nor ending: They Disparage the Excellency of this A∣dopting Union, that dare affirm this, more than a Gord••an hnot. may be untyed by any Alexander, our Lord hates putting away, Mal. 2.16. Though we oft let go our hold on him, yet he abides Faithfull, 2 Tim. 2.13. And having this Seal▪ (or Sealing Ring) the Foundation stands sure, ver. 19. So that he will never let go his hold of us, his love is as unchangeable, as himself, John 13.1, &c. Semel Electus, Semper Ditect••s, saith Austin; if once chosen, then ever loved beyond the end, &c.

Thirdly, The Mystery of its Excellent Posy, (which was [I am thine, and thou art mine,] as it is phrased, Cant. 2.16.) doth signifie farther to us the grace of Adoption: Grotius saith here, [Ʋnus A••••li usus inter alios est signan•••• gratiâ, Erg••non male veteres donum Spiritus Sancti (quo nos obsignamur) b••it Annulo Resp••••dere putant,] the use of a

Ring among other uses, is to Seal with, therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit, whereby we are Sealed, 2 Cor. 1.21, 22. And after Believing, me are Sealed, Eph. 1.13. and 4.30. Rev. 7.3. to 8. As God sets the Seal of his Spirit to out Souls, so we set the Seal of our Faith to his Truth, John 3.33. Thus are we said to receive the Spirit of Adoption, whereby we cry Abba Father, (as our Lord cryed to his Father, Mar. 14.36, And as this penitent Prodigal did to his here, ver. 18.21.) Rom. 8.15. And because we are Sons, God hath sent forth the Spirit of his Son into our Hearts, Crying, Abba Father, Gal. 4.6. Thus Christ giveth the white Stone, which hath a new Name written in it, (like the Posy within this Ring) which no Man can read, saving he that receiveth it, Rev. 2.17. There be many indeed, who lay claim to an interest in the Heavenly Father, as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there, &c. or as Hanghty Haman; who hearing that the King intended to Honour some Man, foolishly thought himself to be that same Man, &c. Esth. 6.6. Or as those presuming professours, that boldly knock at Hea∣vens Gate, and Cry, Lord, Lord, open to us, &c. Christ (who is called an Everlasting Father, Isa. 9.6.) Professeth unto them, that he never knew them, and bids them depart, be∣ing but workers of Iniquity, Matth. 7.22, 23. Alas! their Faith was but a fancy, and their Confidence, no more than Presumption; but the True Believer, hath a Faith that is unfeigned 1 Tim. 1.5. and 2 Tim. 1.5. He knows whom he hath believed, 2 Tim. 1.12. He apprehends Christ by his Faith, as Christ apprehends him by his Spirit, Phil. 3.12. So resigning up his All to Christ, Gal. 2.20. As this Penitent Son, doth to his Indulgent Father: He therefore can groundedly say according to the Posy within this Ring, [My Father is mine, and I am his,] as the Spouse did, Cant. 2.16.

Fourthly, The Mystery of the Richness of this Ring, set round about with sparkling Jewels, may signifie the Faith of Evidence, or Assurance both for Pardon of Sin, and for acceptance of Person: Indeed there be also plain Rings, which is the Faith of Ad∣herence and Recumbency upon Christ the Rock of Ages, Isa. 26.3, 4. Wherein there may be some mixture of Faith and Ʋnbelief, as Mar. 9.24. Yet this Child of light, (though in some Darkness as to Assurance) still leans upon the Lord, &c. Isa 50.10. They may be True Sons, and not Bastards. though they cannot Read or Write their own Names. So, nor such as cannot Read this new Name written in the white Stone, or in the Royal Ring which is a Name, better than of Sons and Daughters, Isa. 56.5. The assurance whereof, is the Sweet-Meats of a Sanctified Conscience, Prov. 15.15. which is Joy un∣speakable, and full of glory, 1 Pet. 1.8. Oh Soul, hast thou got this Ring, whether broken or whole, whether plain, or Enambled with Pearls, God hath assuredly brought thee into his Miraculous Light, 1 Pet. 2.9. A Lease of an Estate for three Lives, is much a Lease for a 1000. years is more; but this Ring is an Evidence for Eternity: Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating: Nor how the Spirit of Adoption, teacheth Christs Sheep to hear his Voice, John 10.3. Cant. 8.13. Oh Soul, walk worthy of this Robe, und of this Ring: This returning Son saith not, because I know my Father will disown me no more, therefore I will play the Prodi∣gal again, &c.

The 3d. Entertainment this lost Son finds with his loving Father is, Shooes for his feet, it may well be supposed, he returned as good as barefoot Home, or with Old Shooes, and Clouted, like those of the Gibeont••es, Josh. 9.5. &c.

N. B. Note well; 1. Here is much more restored by the Second Adam: than was lost or ruined by the First Adams: For the First lost indeed the Robe of Righteousness, but the Second Adam, redeems not only a Royal Robe for his Redeemed but also a Royal Ring, and Royal Shoes, yea, and the fattest Call, (after all) to Feast upon, &c. For he is the Mediatour of a better Covenant, which was Established upon better promises, Heb. 8.6. and 7.2. A Covenant of grace, and not of works.

N. B. Note well; 2. The Mystery signified by this History of these shoes, is the grace of Perseverance in the way of Sanctification, Teaching us, that every True Repenting Soul, returning to his Fathers House, hall his feet shod with Gospel Shoes, which enableth him to hold on, and out in the way of Holiness, untill he come to the Race end, to wit, the Heaven of Happiness, 1 Cor. 9.24. Heb. 12.1.

N. B. Note well; 3. The Mystical feet, (to be ••••od here) are our Affections by which we Run from God, untill they be shod with the preparation of the Gospel of Peace, Eph. 6.15. (Which is Armour of proof indeed) then do we Run to God; the Natu∣ral Motion of our Affections in the fallen Estate, is an uneasy Trott, untill the Lord take us by the Arms, and teach us to go, Hos. 11.3. The Septuagint reads it [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies to pace, a more easie Motion to the Rider, &c. The Gospel is the Do∣ctrine

Drine with our peace with God in Christ, there is Peace and Joy in Believing, Rom. 14.17. and 15,13. And when we are Gospelized, (that is, shod with Gospel Comforts) then are our Hearts enlarged to Pallace, or to run the way of Gods Commandments, Ps. 119 32. By the Gospel of Peace, God Creates Peace, Isa. 57.19. Such a Soul toucheth not the Earth, (or Earthly things) with the bare feet, (his Affections) but treadeth in the World with a Gospel-frame of Spirit, and then dare trample upon the Briars and Brambles, (Tribulations) of the World, because 'tis well shod with Gospel-peace in Christ, John 16.33. As there was Etham, (which signifies hard ground) for Israel to walk over betwixt Egypt and Canaan, Exod. 13.20. So there is much hard ground in our way to Heaven; and therefore we had need to be well shod with those Gospel-shoes, otherwise we shall halt, tire, and prove Apostates; 'tis only the poorest of Peo∣ple that are forced to go bare-foot; Glory is promised to good Beginners, but 'tis per∣formed only to good Enders, Matth. 24 13.

N. B. Note well; 4. The various Excellencies of those Gospel-shoes, (which are the Love-tokens of our Heavenly Father, to the Truly Penitent, &c.) in several Con∣gruities, with Literal shoes,

As 1. These shoes keep feet warm, they are not thin Summer-shoes, any Cold ta∣ken by the feet ('tis well known) doth much endanger the weal of the Head, we should keep our Affections warm for God, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 2 Tim. 1.6. Be fervent in Spirit, Rom. 12.11. serving the Lord.

2. Shoes keep the feet clean, our Lord saith, [He that is washed, needs not, save to wash his Feet,] John. 13.10. Which implies, how apt are our Affections, (the feet of the Soul) to Contract Defilement, and to need often washings, while we walk in this pre∣sent Evil World, Gal. 1.6. Which better deserveth the name of Chabul (that signifies Dirty) than those Twenty Cities Solomon gave unto King Hiram, 1 Kin. 9.12, 13. Oh! That we could have such low Thoughts of this Dirty World (wherewith our Mystical feet (our Affections) are so oft Defiled) as Hiram had of those Dirty Cities, who got them changed into a suitable Sum of Money levyed by Solomon on his Subjects, ver. 15.

3. As those shoes keeps our feet clean, so likewise they keep them dry, we shall not be wet-shod, when we pass through the Waters of Affliction, if we be well-shod with these Gospel-shoes God promiseth, those Waters shall not come nigh us, to an overflow of those shoes, Isa. 43.2. As Israel had both the Red Sea and Jordan betwixt them and Canaan, yet the Lord so dryed up them both, as Israel passed Dry-shod over them both into the Land of Promise, that was the Type, and a Christian Walk is the Antitype, &c. Thus the Waters of Babylon and Euphrates, shall be dryed up, Isa. 44.27. Jer. 50.38. Rev. 16.12. God will Smite the Tongue of the Egyptian Sea, and make Men go over Dry-shod, Isa. 11.15.

4. They keep our feet sound, in Treading upon hard Ground, as before, for we are naturally Tender-footed, like those Tender and Delicate Women, which would not ad∣venture, to set the soles of their Feet upon the ground, Deut. 28.56. No not in their fine thin shoes, much less barefoot: We are Diseased in our feet, as Asa was, 2 Chron. 16.12. Therefore we need to be well-shod, even with Iron and Brass, Deut. 33.25. To be sound in Gods way, &c. Ps. 119.80.

5. They keep our feet safe from Satans Darts, they are for Armour, as well as for Ornament, Eph. 6.15. Achilles was wounded to Death in his Heel, saith Homer, whose Phrase is also [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] well booted Grecians. Thus they that are fortified with this Armour of proof, to wit, Gospel Comforts, are well-shod Christians, above Goliahs greaves of Brass, 1 Sam. 17.6, &c.

6. Shoes (that are neatly made) do likewise Beautifie the feet, thus 'tis said [How Beautifull are thy Feet with shoes, O Princes Daughter,] Cant. 7.1. To shew how comely the Christian Church is in her Goings, which may well be added as a fifth Instance unto Solomons four, that he so highly commends for going well, Prov. 30.29, 30, 31. Yea, and no less is said of the Churches Faithful Ministers, [How Beautifull are the feet of them that Preach the Gospel of Peace, &c.] Nah. 1.15. and Rom. 10.15. With the shoes of which Gospel of peace, both Pastors and People ought to be shod, Eph. 6.15. Or we can never walk well in Gods Eye: Christ faith, [I shod thee with Badgers Skins, &c.] Ezek, 16.10. We read how the Tabernacle was covered with Badgers Skins, Exod. 36.19. No doubt but those Skins were neatly Dressed for both those uses: Christ gives Robe, Ring and Shoes, to make us comely, &c. Ezek. 16.10, 11, to 14.

7. These Gospel shoes, are lasting shoes, they last longer than the Shoes which Israel wore 40 years in the Wilderness, their shoes were part of their Raiment, which did not waxe Old in that time, Deut. 8.4. The Latchet of these Gospel-shoes, shall never be

broken, (as the Phrase is,) Isa. 5.27. For they are made of Iron and Brass, Deut. 33.25. And do consist of Eternal Spirit, Hebr. 9.14. and Everlasting Love, Jer. 31.3. So they last for ever, untill they bring us to our Journeys End: we are never bid to put them off, but always keep them fast on our feet, Night and Day, &c.

Thus far the Congruity, this last brings in the Disparty only to be named, as 1. These Gospel shoes are of Gods making, and not of Mans, 2. They are made of the skin of this fatted Calf, of a Crucified Christ, 3. They are to be ever worn, both Sum∣mer and Winter, yea, by Night as well as by Day, never to be put off as before, 4. These Spiritual shoes, do secure us from Spiritual Evils. 5. They are the same to all the Redeemed, whether Rich or Poor, Young or Old, Male or Female, Jew or Gentile, 6. Yet none complains of these Everlasting shoes, that either they pinch them, or are too wide for them, they fit all Saints, &c. N. B. Note well; Indians put new shoes on the Dead, thinking they have a great Journey to go.

The 4. Entertainment, the lost Son found-likewise, was a fatted Calf, ver 23. which the Antient Greeks did reckon, [inter cibos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] among their choicest Meat, and of great price as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, 1 Pet. 3, 4. All Authors Interpret this fatted Calf to be Christ, upon whom we should [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Feed and be merry, as the word is Explained, Luke 12.19. and 16, 19. Acts 14.17. Behold here, the Fathers Feasting with his Son upon this fatted Calf.

Enquiry the 1. What is this fatted Calf?

Answer 1. Some sense it to be meant the worst Foe, to wit, the Devil, and not on∣ly our best friend, our Blessed Redeemer: The ground of this Gloss is, because it doth carry a consonancy to many Scripture Phrases: Leviathan that Sea Monster is an Emblem of the Prince of Darkness, the Question is asked, [canst thou draw out Levi∣athan with an Hook, &c.] Job 41.1, 2, 3, 4, 5. and [shall the Companions make a Banquet of him?] ver. 6, &c. He is called a King over all the Children of Pride, ver. 34 the An∣swer is made, though no Man can tame this Head-strong Adversary the Devil, yet God (our Father) can bridle him, and make a Banquet of him, &c. So Job acknowledg∣eth, [I know O God, that thou canst do every thing,] Job 42 ver. 2. As he is said [to break the Head of Leviathan in pieces, and gave him to be Meat to his Children, Inhabiting the Wilderness,] Ps. 74.14. And 'tis said also, [God will spread his net over that whale of the Sea, &c. Ezek. 32.2, 3. And [God will punish Leviathan, that crooked Serpent with a great and strong Sword, &c.] Isa. 27.1. And will wound that Dragon, Isa. 51.9. God can put an Hook in his Nose, &c. Isa. 37.29. And our God of Peace hath promised to Tread Satan under our feet shortly, Rom. 16.20. Yea, the time draws nigh, wherein our Lord will lay hold on the Dragon, that Old Serpent, the Devil and Satan, and bind him for many years, Revel. 20.1, 2. Thus our Jesus Comforts us, as Joshua did Israel, saying, [your Enemies are Bread for you (to eat up) fear them not, &c.] Numb. 14.9. If we be but repenting and returning ones, as this Son here was, &c. Satan is but a fatting all this time, even 6000. years, for the time of his full Torment, &c. Matth. 8.29.

But though this first sense of our worst Foe, may consist with the Analogy of Truth, yet the second sense of our best friend is more solid, Orthodox, and of more universal Reception; namely, that 'tis not Satan, but our Saviour is the fatted Calf, here allu∣ding to that Law, [take a young Heifer] Exod. 29.1. The Hebrew word [gnegel] signifies, a young one of the first year, as the other Hebrew word [par] used in that Law of Sacrificing, signifies a youngling of the second year; as the Rabbins do relate; yea, and the word, Luke 15.23. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Translated, [Kill] here, doth properly sig∣nifie [Sacrifice] thus the Calf, Heifer and young Bullock, are all one in Sacrifice; as our Lord Christ is often called the Lamb of God, so here he is the fatted Calf, &c. Here∣in consider these several parts, as 1. The Calf Killed, 2. The Butchers that killed the Calf, 3. The Banquet prepared, 4. The Cooks that dressed the Banquet, 5. The Guests to be feasted, and 6. The Master of the Feast, the Father of the Family, &c.

First, Of the Calf that the Feast was made up on, 'twas the best of the Kind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vitulum saginatum, the fatted Calf; Christ may be said to be fatted many ways, both as to God, and as to Man.

First, As to God, 1. He was fatted with qualifications from God, 'tis said God pre∣pared a Body for him, fitted for his Redemption-work, Hebr. 10.5. And God anoin∣ted him with the Oyl of grace above his fellows, Ps. 45.7. God gave not the Spirit by Measure to him, John 3.34. There was [Modus sine M••do,] Measure without, and beyond Measure, &c. 2. He was fatted with satisfactions for God, God saw the

Travel of his Soul, and was satisfied, Isa. 53.11. Therefore when the Father saw the Son engage his Heart to Approach to him: (as Jer. 30.21) He saith to his Son, (Ask of me, and I will give thee, &c.) Ps. 2.8. And He heard him always John 11.42.

Secondly, As to Man.

1. He was fatted with precious Gifts which he receiveth, Ps. 68.18. Eph. 4.8 To bestow upon his called and chosen, yea, the Rebellious; having no need of them for him∣self, &c. Accounting it more Honourable that he give, than only to receive, Acts 20.35. Of his fulness we all receive, and grace upon grace, John 1.16. for it pleased the Fa∣ther, that in him should all fulness dwell, Col. 1.19. A fullness without any emptiness to follow it, for it is the fullness of a Fountain, and not the fulness of a Vessel, that may be drawn dry; take a drop from the Ocean, and there is so much the less in it: But here it is, as Ignis & Ignita, fire, and things fired: If you light a Thousand Tor∣ches at the fire, yet such is that fulness in the fire, that it is not at all diminished there∣by. Christ is a Magazine, not only of plenty, but of bounty not only of Abun∣dance, but of Redundance also. Let us all therefore go forth unto him, with our empty Vessels, Hebr. 13.13. and he will fill them John 4.10.

2. It may be said, Christ was fatted, (as he was filled) with Reproaches by wicked Reprobates, calling him a Samaritan, and a Devil, John 8.48. He was Despised and Re∣jected of Men, &c. Isa. 53 3. He had his Back-burden of Revilings. &c. yet this sort of fatting and filling, (saith Augustin,) made indeed our Lord lean, yea, so lean, as one might tell all his Bones, Ps. 22.17. Insomuch, that the Pharisees looked upon him about fifty years old, John 8.57. When he was not yet Thirty three, they reckoned him much Elder for his Leanness, than indeed he was.

Secondly, The Butchers or Sacrificers of this fatted Calf, were the Jews and Romans: 'Tis true, the Lord said, as this Father said here, [Kill the fatted Calf] for it was his Decreed purpose before time, and his Determined Counsel in time, that Christ should be Crucified, Acts 2.23. and 4.27, 28. and 13.27, 28. Isa. 10.6, 7. For God knows, how to gather Grapes from those Thorns, and figs from those Thistles, though Man cannot, Matth. 7.16. Though the Jews by wicked Hands, killed Christ, Acts 3.14, 15. with 2.23. Yet God wrought the Redemption of the World, for his own glory there∣by, Gods Decree did not excuse these Butchers fowl Fact: It was [Nefas] an hainous Act to bind a Roman, Acts 22.25, 29. How much more hainous it was to bind, to beat, and to kill the Son of God; yet those Butchers were but our Workmen, 'twas our sins that set them on work. We have all pierced him, Gentiles as well as Jews, Zech. 12.10. Let us Mourn for so doing, and not Crucifie him afresh, Hebr. 6.6. Nor Tread him under foot, Hebr. 10.29. How many account it a shame to be called Butchers of any base Creatures? Oh! How ought we to abhor our Butchering with peace, the Prince of Peace, and the Lord of Life, &c.

Thirdly, The Banquet was a Feast, made up of this fatted Calf, the sinest of Meat among the Greeks, (as above) 'twas a Feast of fat things, &c. Isa. 25.6. Fat was for∣bidden under the Law, Levit. 3. ver. 16, 17. The Lean part of the flesh only, was then the Peoples Portion: So that if God did not put his fat part to their lean part, they had but lean Commons to feed upon; but blessed be God for better and fatter food for us under the Gospel, here is the fatted Calf to feed upon, a Feast of fat things, as before; yea, far exceeding that Royal Feast, which Ahasuerus made for his 127. No∣bles, &c. which lasted an Hundred and fourscore Days, Esth. 1. ver. 1, 2, 3, 4, 5. &c. That was a prophane Feast, and had its End, even in great Discontent, ver. 12, &c. But this is an Holy Feast, (having not only good Chear, but also good Company, and good Discourse, yea, and the King himself present at the Table, Cant. 1.12.) And this Feast doth last longer than that of an hundred and Eighty Days, yea, and ends with Joy and Comfort; yea, 'tis a Feast without any End, it lasts for ever, to wit, unto all Ages and Generations, this Calf lasts long N. B. There be formal Provisions now indeed in some places among formal Professors and Worshippers of God in forms only, that seems to be Food, but are not really so, they feed upon the Skin of this fatted Calf only: But to all such as Worship God in Spirit and Truth, John 4.23, 24. The flesh of this fatted Calf, is Meat indeed, and his Blood is Drink indeed, John 6.55. Those do dwell in Christ, and Christ in them, ver. 56. Here is mutual Complacency; on the one part, Christ Rejoycing in the Habitable parts of his Earth, Prov. 8.31. And Delighting in his People, Isa 62. ver. 4. And on the other part, his People Delighting themselves in the Lord Ps. 37.4. Zech. 9.9. as they are round about God, Ps. 76.11. And a People near to him, Ps. 148.14. Revel. 4.4. and both Eat and Drink in his Presence, Luke 14.15. Say with Peter, ['tis good being here for us,] Matth. 17.4. He spake nothing of Building a Tabernacle

for himself, as he did for his Master, and for Moses and Elias; no, he could have been content to lie out of Doors, so he might but partake of the grace and glory of Christ: Oh then, let us Account, God lets down a whole sheetfull of Dainties to us in his Gospel Ordinances, as he did for this same Peter, Acts 10.13. That Sheet was ta∣ken up into Heaven again, ver. 16. But only that it might be let down again to us Daily; Therefore the Father saith here, [Let us Eat and be Merry,] ver. 23. Luke 15.

Fourthly, The Cooks for Dressing this Feast upon the fatted Calf, are Gospel Preachers and Pastors: Ministers are compared to most necessary Matters, as to Bread, Salt, Light, Water, Physick &c. As here in this Parable to Cooks, 'tis the Cursed Jews that were as Ser∣vants to the Secret Will of the Father, in killing this fatted Calf, so Godly Ministers are indeed Servants to the Revealed Will of him, in Cooking and Dressing this fatted Calf, that True Penitents may feed and feast upon him: Ministers must not be as Cooks in this Sense, as sometimes they Dress Meat for others, and do not partake of any part of it themselves; but they must Preach Jesus Christ, Acts 5.42. and 17.3. From their own Experiences of that savour and sweetness, they themselves have found in him, saying, [What our Eyes have seen, what our Ears have heard, and what our Hands have handled, do we declare unto you,] 1 John 1.2, 3.

Those are the Cooks, that make the most Savoury Meat for the Souls of their Hear∣ers, saying to them, [as Jacob did, Gen. 27.19.) Arise, and eat of my Venison, that your Souls may bless me. This is the way to raise up Seed to our Elder Brother, the neglect whereof, may cause God to spit in our Faces, Deut. 25.9. Yet must we know, there is Cura officii, the Care of Duty, and Cura Eventus, the Care of Success; Now the Office or Duty may be faithfully performed, yet not prove successful, as Isa. 49 4. My Work is with God, though I have laboured in vain, &c. Such Ministers as God makes Fathers of Spiritual Children, cannot but be careful Cooks, to nourish up with the best Food, those they have begotten by the Gospel, otherwise they would be worse than In∣fidels. 1 Tim. 5.8. Yea, Soul starvers, and God will Require their Blood at careless Watch∣mens Hands, Ezek. 3.18, 19. As Laban made Jacob, Answer for all lost, Gen. 31.39.

Fifthly, The Guests invited to this Feast, are such as this Son was, who came to him∣self, Luke 15.17. Who Repented of his sin, and returned to his Father, ver. 18, 19. whom his Father Kissed, ver. 20. and to whom his Father gave a Robe for his Back, a Ring for his Hand, and Shooes for his Feet; we may not come to this Feast to Jesus, with Old Shoes, as the Gibeonites did to Joshua, Jos. 9.5. We cannot persevere, and hold out to the end, if our shoes be patched with our own Righteousness, Christ is our All, &c. These Christ calls Friends, &c. Cant. 5.1. and John 15.14, 15. Abraham is called three times the Friend of God, 2 Chron. 20.7. Isa. 41.8. and Jam. 2.23. So are the Sons and Daughters of Abraham, and the Beloved Disciple, John leaned upon his Lords Bosom at the Supper, John 13.23, 25. and 21, 20. Oh! That we could do so at the Lords Sup∣per, where [a Sancta crapula,] a free and full feeding and feasting upon the fatted Calf, is Holily expected; We should come to an Ordinance, as Leviathan to Jordan, Job. 40.23. as if we could drink it all up, Christ commands his Friends to fall on Lustily, and his Beloved to Drink abundantly, Cant. 5.1. Till they be filled with the Spirit, Eph. 5.18. Yea, and Holily drunk with Loves, John 2.10. Cant. 7.12. The Angel bad Elijah, Eat two Meals together, and feed heartily, because his Journey was too great for him, 1 Kin. 19.6, 7. And he went in the Strength of that double Meal fourty Days, ver. 8. but our Journey is great∣er, &c. We must fetch hearty Draughts, the Deeper the Sweeter, and we must pray, that our Spiritual Food may be turned in Succum & Sanguinem, into Juice and Blood, that we may lift up our feet, and go lustily, as Jacob did after was refreshed with his Vision of the Ladder, Gen. 28.12. & 29.1.

Sixthly, The Master of this Feast, is the Father of the Family, Thus God is the Fa∣ther of the Families of Israel, Jer. 31.1, 9. and Mal. 2.10. In the Peace-offering un∣der the Law, all the Fat was the Lords, as before, the People must not in any wise eat it, Levit. 3.16, 17. So the lean part belongeth to them as before, but Blessed be God, that his Gospel hath amended the Peoples Commons, in putting his fat part unto our lean part, making us a Feast of fat things, full of Marrow, and a Feast of Wines on the Lees well Refined, Isa. 25.6. The Gospel lets down from Heaven, a great Sheetfull of all man∣ner of Dainties, Flesh and Fowl, Acts 10.11, 12. This was done thrice to Peter, and then the Vessel was received up again into Heaven, ver. 16. on purpose that it might be let down again, where God hath any Hungry Children, (as Peter was, ver. 10.) Met to∣gether, to Worship him with their Spirits, in the Gospel of his Son, Rom. 1.9. God now in the Gospel is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis said of Job, who would not Eat his Morsell himself

alone: But he will have his Children (Fatherless ones, Hos. 14.3.) to feed with him, Job 31.17. And as here the Father feasts his Penitent Son▪ upon the fatted Calf: The Antients have a Saying [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sine patre] that those Feasts be Headless, where the Father of the Feast is not present to Head them, and we are told, while the King, (to wit, of Saints, Rev. 15.3.) Sits at our Table, our spi••nard sends forth the smell thereof, Grant. 1.12. That is▪ our Graces are then Actuated, &c. When our Hea∣venly Father is present with us at an Ordinance, Blessing us with the Light of his Countenance, and bidding us come and wellcome▪ &c. then do we Eat, and are Mer∣ry, as the Phrase is here, Luke 15.23. Especially when our Lord himself saith, [I have Eaten my Honey-Comb with my Honey, I have drunk my Wine with my Milk,] Cant. 5.1. They are all his, and of his providing, Cant. 4.16. and blessed is that Spouse or Church, where such Provisions are found: 'Tis said, [The People will not Eat, untill the Prophet come to Bless the Sacrifice,] 1 Sam. 9.13. Sure I am, we ought not to Eat the Lords Sup∣per, or ordinary Food, untill our Lord come to bless it to us: 'Tis said likewise by Samuel to Jesse, [we will not sit down, untill David come hither,] 1 Sam. 16.11. Sure I am also, we should not sit down at any Religious Service, without the presence of Christ, whose Father and Figure Literal David was: Oh! Pray for that precious priviledge▪ that we may lean upon our Lords Breast and Bosom, especially at the Supper-Ordinance, as that Beloved Disciple John did, at Christs last Supper, John 13.23, 25. and 21, 20.

The Last part of this Parable, is the effect of the Fathers feasting his New-found Son, which was the Envy of the Elder Son, from ver. 25. to the end:

Enquiry, Who is this Envious one?

Answer 1. The Jews who Envy'd the grace of God given to the Gentiles, Acts 13.45. and 14.2. and 17.5, &c. 2. Hypocrites, as the Pharisees who oft murmured at Christs Receiving the Publicans, and who held God to be in their Debt, saying, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] What lack I yet, Mat. 19.20. And as this Elder Son said, [I never Transgressed thy Com∣mand,] Luke 15.29. Yea, 3. In this Sense Believers, as they have a Remnant of Pride and Envy in their unrenewed part▪ as Pride may prompt them to have over high thoughts of themselves, in deserving Gods Favours, as well as others; contrary to, Rom. 12.3.10, 16. Gal. 6.3, 4, and Phil. 2.3. So Envy may encline them to Repine, that others receive some Divine Dispensations of gifts and graces, which they want, whereas we ought to es∣teem others better than our selves, and to say with Jacob, [we are less than the least of Gods Mercies,] Gen. 32.10.

N. B. Note well; 1. The Spirit that dwells in us; lusteth to Envy, Jam 4.5. as here ver. 30. [This thy Son,] not this my Brother,] he would not once own him, because poor, &c. And he Reflects upon his Father, for his being too hasty in giving goods to him, be∣fore his own Death, so had weakned his own Estate, &c.

N. B. Note well; 2. The Candour of God towards us when froward, not dealing fro∣wardly with us, as Ps. 18.26. But Reasons the Case to Convince us, as here, ver. 31, 32. [all mine, are thine,] as to use now, and after my Death, &c. The Father grants, [he had not offended him,] this [saith Grotine,] is spoke of the Jews, not what they were, but what they should have been, &c. [this my Son was Dead••] &c. ver. 24.32.

N. B. Note well; 3. The Father Argues, is thy Eye Evil, &c. Matth. 20.12. May not I do what I will with my own, Matth. 20.15. shewing, that a sinful Soul, is a Dead Soul, Matth. 8.22. Eph. 2.1. and 5.14. 1 Tim. 5, 6. And that True Regeneration, is a new Resurrection. Yea, and that no Right Rejoycing can be, but where there is a Real Reconciling to God: Then is there Joy in Heaven, ver. 7. and 10.24. here, and Joy on Earth in the Heart of the Reconciled, &c. Phil. 3.3. and 4.4. and 1 Thess. 5.16.

This next Parable of the Rich Glutton, &c. is introduced by the Parable of the Ʋnjust Steward, the Scope of the whole Chapter, Luke 16. Teaching both the having and the usi••g of worldly Wealth; the having Wealth is taught, both by way of position, and by way of Supposition:

The 1st is, The position in the Congruity, teacheth by the Parable of the Ʋnjust Steward, 1. That we are but Stewards of all the good things that God lends us, and we must give an account unto our Lord, how we use them; therefore ought we to be casting up our Account between God and our Consciences, we should call our Faith∣less Hearts, unto a Faithful Reckoning duely and daily, even every Night when going to Bed: And 2. that seeing we are but Stewards intrusted with those goods for a Time, 'tis our highest piece of Prudence so to improve them, as may be most for our Comfort, when called to Account for them. 3. The Disparity of this Parable, betwixt an Earthly and our Heavenly Master, appeareth in this, the Steward dealt Dishonestly

with his Lord, in abbating his Debtors Obligations, hoping Entertainment among them, when Cashiered by his Master: The Policy of this Action, his Lord commendeth, but not the Honesty of it; for it was loss to his Lord, yet was it gain to the Servant, in thus prudently providing for himself for the future, &c. because they had differing Interests, the gain of the Servant, was a loss to the Master, but 'tis otherwise betwixt our Lord and us; for it hath pleased him so to Twist his own glory with our greatest good, that no Man can better improve Gods goods for their own Interest, than he who best useth them for Gods glory, and contrà &c. ver. 1, 2, 3, to 9.

The 2d part is the Supposition under the Person of the Pharisees, who were very Rich, Vitious, and Avaritious, they Derided his Doctrine, the Greek word, ver. 14. is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies, [they blew their Noses at him] in Scorn and Contempt, for his Doctrine of Poverty, [go tell John, that the poor are Evangelized,] Matth. 11.5. and that himself was both Born poor, Lived poor, and Dyed poor, quite contrary to the Pharisees Principle and Practice; and for his giving Riches; (their Idol and God, Job 31.24.) The next odious Name to the Devil himself, the Mammon of Iniquity, ver. 11.13. which Drusius derives from Aman, Hebr. signifying Trust, because most Rich Men do trust in their Worldly Wealth, Mark 10.24. Thinking themselves simply both the better, and the safer for their Abundance, and never praying Agurs Prayer, [Lord give me neither Poverty nor Riches, &c.] Prov. 30.7, 8, 9. Those Pharisees (who were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Silver-lovers, and Devourers of Widdows Houses, Matth. 23.24.) could not bear him saying, [Ye cannot serve God and Mammon,] Matth. 6.14. and here ver. 13. These two Masters are Incompatible, and the variance between them is Irrecon∣cileable: Amity with the World, is Enmity with the Lord, Jam. 4.4. They vainly thought, that the Rich Rulers were only Happy and Blessed, but the poor People were only Cursed, John 7.48, 49. In opposition to whom some Judge that our Lord said, [Blessed be ye poor,] Luke 6.20. However he smartly saith to them here, ver. 15. That all is not Gold by Gods Touch-stone, though it glisters much in Mans sight, [Sordet in Conspect is Judicis, quod splendet in conceptu operantis,] said Bernard, which is Englished here, [What is highly Esteemed among Men, that same is no better than a Beautiful Abomination in the sight of God,] Rotten wood will shine in the Night, but this shining proceeds from its own Rottenness; Christ tells them here, that notwithstanding all their Gawdy shews of Devotion before Men, yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts, ver. 15. and Matth. 23.13. &c. Where he Denounceth eight dreadful Woes against those painted Sepulchres, and as by so many Links of an Ada∣mantine Chain, he draws these Hypocrites down to Hell, (their proper place, Matth. 24.51.) and there leaveth them to be reserved unto Judgment, 2 Pet 2.4. and 3.7. Now after Christ had glanced upon some false Glosses of the Pharisees, ver. 16, 17, 18. He then begins this Parable of the Rich Man, &c. ver. 19. to the end, That he might drive the Nail of his former Discourse, down lower to the Head; Teaching here the right using of Riches, as before of having them, seeing there is a double Danger, either of too much profuseness upon himself, or of too much Uncharitableness towards others, who be Right Objects of Charity; both those Evils were most Apparent in this Rich Glutton, who is one Subject described here, and poor Lazarus is the other Sucject. Here is a Threefold Description of both those Subjects, 1. Their Life, 2. Their Death, and 3. Their Burial, then the Consequents be largely Described, &c.

N. B. Note well; Some Learned Men say, this portion of Scripture is an History, be∣cause the proper Name of Lazarus is inserted here, (which Parables have not) and by this Argument, the Book of Job is proved to be an History, and not a Parable; for many proper Names are mentioned in the Book of Job, but 'tis Answered, that only one proper Name is found here, Namely Lazarus; which may Represent any Pi∣ous Beggar, (saith Tertullian) for Lazarus (being the Contract of Eleazar) doth sig∣nifie [God is my Help] when no Man will help me. 'Tis objected also, that Parables are usually drawn from things present in this life, and not from future in the World to come: Therefore the best Opinion is, 'tis partly an History, ver. 19, 20, 21, 22. and part∣ly a Parable from ver. 23. to the end; for Souls Departed, have neither Fingers nor Eyes, nor Tongues, nor have the Damned any Conference with the Glorified, as is said here:

Father Augustine's Defcant upon this Parable (as Beza reads it in an Old Copy) I can∣not omit, who Interprets the Rich Man to be the Jews, that were great Justiciaries, (as that Pharisee was, Luke 18.12, &c.) proud Boasters, and grand Feasters, strutting about the Streets in a Ruffling grandeur of long silken Gowns, and fine Linnen, (as this Dives did) and that had not so much as one Crum of Charity to bestow upon poor Lazarus, whom he Interprets to be the Gentiles, who were then very Poor, Blind, Na∣ked,

Wrete hed and Miserable, (as is ex presse, Rev. 3.17.) and full of Sores, as here ver. 20. They were then Accounted Dots by the Jews, Matth. 15.26. Not worthy to Eat up cr••ms that fell from their Table, though themselves were a Company of wan∣ton and ••••ll, fed Children▪ ver. 27. Matth. 15. as this Glutton had no Offall, nor the Dogs part for Lazarus, &c. Indeed Christs last words in this Parable, Luke 16.31. Seem to intimate that the Jews are one part of it, who then would not ••ear Moses and the Prophets, &c.

N. B. Note well; The principal point of Divine Truth, which this portion of Scrip∣ture holds forth to us, is, the different Estate of the wicked, and of the godly, both in this World, and in the World to come; their portion is contrary, &c. ver. 25. which is a Text that Augustine once did Tremble to Read, and Meditate upon it:

The Difference betwixt these two here, (who Represent both Evil and Good Persons) is Related in this Parable to be ••••••••fold, First, In Name, 2. In Life, 3. In Death, and 4. In that Sta•••• which is after Death: First, of their Difference in Name, this wicked Glutton by a vulgar Errour, is commonly called Dives, as if it had been his proper Name; but [waving this Mistake,] the word must he taken Appellatively, for a Rich Man, (which Dives signifies) as it is rightly▪ Translated, and so he is not so much as named, (who he was) as the poor Man is named Lazarus, because there be too many such Rich Misers among us, not worth naming, whose Names are written in the Earth, (soon Cancelled) Jer. 17.13. The Name of the wicked shall Rot, Prov. 10.7. God puts out their Name for ever and ever, Ps. 9.5. And such Wretches David accounted unwor∣thy, that he should take up their Names into his Lips, Ps. 16.4. and he saith, [Let his Posterity he cut off, and in the Generation following, let their Names be blotted out,] Ps. 109.13. Yea, such is Gods Abhorrency of those Mammonists, (that Worship their Golden Calf) insomuch that [God will take away their Names, and they shall no more be remembred by Name,] Hos. 2.17. and what ever Name this Rich Man had, [He left it behind him for a Reproach, and for a Curse to Posterity, Isa. 65.15. Whereas this godly poor Man, (who made God his help, as the Hebrew signifies) hath his Name Recorded both in the Book of Truth, (the Bible) here, and likewise in the Lambs Book of Life, Luke 10.20. Phil. 4.3. Rev. 13.8. and 17.8. Though this poor Beggar was disregarded of Men, yet found he favour in the Eyes of God, so that God knew him by Name, as he did Moses, Exod. 33.12. and left this Lazarus's Name upon Scripture-Roll, and Record as a Cordial, to comfort the godly poor in all Ages and places.

The Second Difference betwixt these two, is in Relation to life in this lower World, the one and former, was a Man made up of Worldly Wealth, Pleasure, and Honour. Those three Earthly Idols, make up the Worldlings Trinity, which he Worships for his God: His Avarice was his Idolatry, Col. 3.5. though he even wallowed in Wealth, yet had he nothing to spare for this poor Beggar, who lay at his Gates, so he could not plead Ignorance or Want of an Object of his Charity, &c.

As his Wealth and Profit was one of his Trinity of Gods, so Pleasure and Delight was another, his Belly was his God, Phil. 3.19. which he daily pleased and delighted, with the most dainty and delicious fare, hereby his Table became a Snare, Ps. 69.22. in ma∣king duly such Provision for the flesh, to fulfill the Lusts thereof, Rom. 13.14. His Belly he made the Burying place of all sorts of Sumptuous Dyer, not considering that, [plu∣res pereunt Gulâ quàm gladio,] more Dyes by Gluttony, than by the Sword: Much less did he mind what Christ saith, [Take heed your hearts be not over-charged with Gluttony and Drunkenness, &c.] Luke 21.34. Our Bodies should he kept, as neither to be Su∣pra nor Infra Negotium, but par Negotio, neither above nor under his work, but in an equal frame to its work. One single Forest, can suffice an Elephant, that through his greedy thirst, thinketh [he can drink up a whole River dry at one Draught,] Job 40.23, 24. But all the Rarities both by Sea and Land, cannot satisfie a Glutton's Appetite: Whereas God will destroy both his Belly and his Meats, 1 Cor. 6.13.

The Third of his Trinity of Gods, was his Honour and Ambition, Churlish Nabal kept a Feast at his House, (out of his Pride and Haughtiness) like the Feast of a King, 1 Sam. 25.36. And this Rich Caitiff, (out of an Haughty Humour) must likewise be Ap∣parelled with the Apparell of a King; he thought it was highly for his Honour, [to be Clothed with Purple,] which is esteemed Royal Apparell; nor did he put upon him those Robes only upon Extraordinary occasions, but (as the Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which is Verbum frequentativum, doth import) he put them on frequently, yea, duly and daily: They were his Every-Day wear, priding himself therein, forgetting that his Silks were but borrowed of the Excrements of the Silk-worm, and his fine Lin∣nen, was made of the pillings of Line, sorry things both, and far Inferior to the Dig∣nity

of Man; yea, and not considering, that any kind of Clothing, is a Monument of Mans fall, 'tis a Badge of our Shame, and a Witness of our Rebellion against out Maker: Thus this Mammonist abused his Mammon every way, adding unto all his Con∣tempt of the poor, he gave too much to himself, so that he had nothing to give unto them, though the Lord saith, [withhold not good from them to whom it is due, when it is in the power of thy hands to do it,] Prov. 3.27. The poor Mans necessity makes him, (as it were) Lord of the Rich Mans Goods, and the Rich Man is but a Steward, to give the poor Man his Due, &c. besides 'tis said, [He that hath pitty upon the poor, Lendeth unto the Lord, and that which he hath given, he will pay him again,] Prov. 19.17. Here's Blessed Security, for True Charity, even a Bill under Gods own Hand for Repayment, wherein for God to fail, is (with Reverence be it spoken,) to forfeit his own God∣head, &c.

N. B. Note well; It was the Omission of an Act of Charity, that those Persons were charged with, Matth. 25.41. It was the most Conspicuous grace of all others, &c.

This Rich Glutton, had not one Morsell for the Poor on Earth, and now he himself wanteth a drop of Water to cool his own Tongue in Hell: 'Tis well said, that Custo∣mary sinners, such as Live and Dye in sin without Remorse, the Prince of Darkness Beelzebub hath a Title to them, such Ship-wracks do fall into the Devils Royalty; and such a sinner was this Glutton here, who feasted Sumptuously every Day, and went Arrayed in Purple Robes, &c. every Day, yet read we not one word of any Reflecti∣ons upon himself for his sin, &c.

But as to the other and latter, to wit, Lazarus, He lived a Life of Misery, receiving his Evil things, (quite contrary to the former Cormorant, who in his Life-time, was al∣ways receiving his good things,) ver. 25. Lazarus's Life was a mixture both of Poverty and of Leprosie, both which, made him a Miserable Man indeed, yet was he a Truly Religious Man, making his God to be his Help, as Eliezer signifies, otherwise he could not have been carryed upon the Wings of Angels into Abrahams Bosom, when he dyed, ver. 22. 1. As to his Poverty, it was the worst sort of such Poverty, as is con∣sistent with Piety, indeed there be three sorts of Poor, there be Gods poor, the Worlds poor, and the Devils poor, but Lazarus was one of the first sort, yet of the lowest sort thereof, as he was reduced to Beggary; for Christ Instances here two Extreams, first an Exceeding Rich Man, and then an Exceeding Poor Man, &c. So that this poor Man's poverty, was a pinching poverty, and as Lazarus, Hebr. quasi lo••ezer, signifying no Help, he was Destitute of all Relief from Man.

There was indeed some difference betwixt him and the Rich Man in Cute, in the fleece, but none at all in Carne, in the Flesh, for God is the Maker both of Poor and Rich, Prov. 22.2. Though this poor Man was Sine cibo, without Bread or a Crust, yet was he not sine Christo, without a Christ, that Bread which came down from Heaven, even the Bread of Life, John 6.35, 48, &c. N. B. Note well; 1. Those that be poor of Gods making, may observe from this Lazarus, that Piety and Poverty may consist together, and such shall have a Rich Reward in Heaven, however they be pinched upon Earth, as this poor Man was, and had a Mansion of glory at last. N. B. Note well; 2. Gods poor must consider for their Comfort, while they be pinched here below, how the Providence of God provides for the little Wren, a weak poor Bird, which hath sometimes in her Nest, a Multitude of helpless little young Creatures, yet even then she lives as merrily, skips about as lively, and sings her Note as pleasantly as at other times. Fear ye not therefore, ye are of more value with your Heavenly Father, than many Wrens, many Sparrows, Matth. 6.26, 32, and 10.29, 31. They have only Creation-love, but you have also Redemption-Love, though the Worlds poor, much less the Devils poor, (who are pro∣phane) have no such Encouragement, &c. If you be Gods poor, you may run down Unbelief by Arguing thus, though I have nothing before hand, no more hath that Merry Wren, nor other Fowls of the Air, &c. though I have a great charge, yet so hath she, &c. and though I have sorry Means and Ways of getting necessary Supplies, yet much less hath she, notwithstanding her Maker God, (the great Provider of all his Creatures) doth provide duly and daily for her and hers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Multo Magis, how much more will my Heavenly Father provide for me and mine, for he well know∣eth what I have need of, &c. David had been young, but then was old, (when he said) I never saw the Righteous forsaken, nor his Seed, though Begging Bread, Ps. 37.25. So it must be meant, for David himself had begged his Bread twice, once at Nob. 1 Sam. 21.3. and again, of Nabal 1 Sam. 25.5, 8. Yet God forsook him not: And the Lord gives this good Security to the very Daughters of Moab, [Let thy Widows trust in me, and leave thy Fatherless Children with me, I will preserve them alive,] Jer. 49.11. Assuredly God hath

much more kindness for the Daughters of Sion, &c. N. B. Note Well; 3. Consider how all Christs Sheep thrive best upon short Commons, Gods Daniels likes well, and looks fair and fat, when fed only with pulse and water, Dan. 1.12, 15. Man lives not by Bread alone, &c. Mat. 4.4. the Lords People do Travel safelyer through the Valley of Bacah, (which signifies Tears) then when they pitch their Tents in the plains of Sodom. Righteous Lot made but an unrighteous Choice, when he chused to Sojourn in that well-watered Country, Gen. 13.10, 11, 13. with Gen. 19.4. &c. It is much better to be pickled, (and so preserved) in Brime, than to rot in Honey: Prosperity of Fools doth destroy them, saith Solomon, Prov. 1.32. It often proves too strong Wine for weak Brains, and doth Intoxicate, &c. Davids Heart, (and Harp too) was kept in better Tune for God and Godliness, when he washed his Couch with Tears, Ps. 66. than when he (with Job, chap. 29.6.) did wash his steps with Butter: if it may be said that Adversity hath kill'd its Thousands with Saul, sure I am, that Prosperity hath kill'd its Ten Thousands with David.

2. Let us look upon this Lazarus for his Leprosie, as well as Poverty, he was full, of Sores, ver. 20. Running Ulcers were upon him, this made him seemingly still more Miserable, yet the Glutton's Dogs did Commiserate him more than their dogged Ma∣ster did, They licked his Wounds, ver. 21. Dogs naturally loves to lick blood, thus 'tis said that Dogs licked the Blood of those Peerless pair of sinners, to wit, the blood of Ahab and of Jezabell: Yet this Miserable Man, who was mocked by Men, and lick'd by Dogs in his Life, came to be Honoured by Angels at his Death; therefore 'tis not Righteous Judgment, to Judge of any Mortal by outward Appearance; it is said of one of the same Name with this Larazus, to wit, the Brother of Mary and Martha, John 11.3. The two Sisters send this word to Christ, [Behold be whom thou Lovest is sick,] which shews, Bodily sickness may consist with Christs Love, and so may Pover∣ty and Leprosie, &c.

N. B. Note well; The Lepers under the Law, were not sent to the Physician, but to the Priest, Levit. 13.2, 3, 5, 6, &c. Hence our Lord (to Confute the Jews Cavill, that he opposed the Law) bad the Leper, [go shew thy self to the Priest,] Matth. 8.4. to signifie, that the Priest under the Law, was a Type of Christ, who is a Priest for ever▪ Hebr. 7.3.17. Who is Jehovah the Physician. Exod. 15.26. The Sun of Righteousness with Healing in his Wings, Mal. 4.2. And who Healeth all our Diseases, Ps. 103.3. Unto whom we all (that have the fretting Leprosie of sin) ought to come for Cure: It may not be said here, why did not Christ Cure this Leper, as he did many other Lepers? for this Story of Leprous Lazarus, was of one long before christs coming in the flesh: Augustine and Prudentius, think him to be that Eleazer, who was the Faithful Servant of Abraham, Gen. 24.2, 3. &c. And who for his Faithfulness, now resteth in the Bo∣som of Faithful Abraham, as 'tis said of this Man, ver. 22. N. B. Note well; This poor Lepar lay at the Rich Man's Gate, and begged not for whole Loaves, but only for such Crumbs as fall from this Gluttons full Table, for his Dogs to Eat up under the Ta∣ble, ver. 21. This was the Offall only, and due to the Dogs, Matth. 15.27. Yet would he not spare this Dogs part to this Beggar, but these very Dogs (having that part which he begg'd) came forth, and were kinder than their dogged Master, and licked his Ulcerous Sores; which sheweth, that Man in the fallen Estate, is not only like Brute Beasts that Perisheth, Ps. 49.12, 20. But is become worse, and fallen below them in ma∣ny Moral Duties. The Kine, (though they had Calves at Home) took the straight way to Bethshemech, (signifying Hebr. the House of the Sun) not turning aside to the right Hand, or to the left, 1 Sam. 6.7, 12. Whereas Men turn aside to crooked Pathes, &c. Ps. 125.5. Not minding the straight way toward the House of the Sun of Righteousness, whereas Solomon saith, [Let thine Eyes look right on, and thine Eye-lids look straight before thee, &c. Turn no•• to the right Hand, nor to the left, &c.] Prov. 4.25, 26, 27.

Thus Balaams Ass, proved Wiser than his Master, who became the worst Ass of the two, and had been slain, had he not been saved by the Wisdom of his Ass, Numb. 22. ver. 23, 25, 27, to 34. And thus God often sends Man to the School of Inferior A∣nimals for his Learning Instruction from them, as [go to the Ant, thou Sluggard, &c.] Prov. 6.6. and 30.25. yea, go to the Stork, to the Turtle, to the Crane, and to the Swallow, who all know the Appointed time of their Coming, which Men know not, &c.] Jer. 8.7. Moreover, God complaineth that [the Oxe knoweth his owner, and the Ass his Masters Crib but Israel doth not know, my People doth not consider, a sinfull Nation, a Seed of Evil doeos, they are gone away backward, Isa. 1.3, 4.

N. B. Note well; This Godly Beggar was in League, and at Peace with those Brute Beasts, the Gluttons Dogs, according to the promise, [thou shalt be in League, &c.

with the Beasts,] &c. Job 5.23. These Dogs do not fall upon this Beggar to Tear him, (as is the manner of many Dogs, &c.) but they rather fawn upon him, (quite contra∣ry to their dogged Disposition, which was here Chained up, and Restrained, as is ex∣pressed concerning dogged Persecutors, Ps. 76.10.) And they did all the kindness they could do for him, in cooling the burning heat of his Ulcers, by licking them with then Tongues: 'Tis Remarkable, while the Image of God did shine forth in the first Adam, that he had Dominion over all Beasts, Lions, Dogs, &c. Gen. 1.28. But by his fall, he lost this Dominion both for himself, and for all his Posterity: yet so far as this lost Image is renewed and restored by the second Adam, to his Redeemed, this Dominion is in part restored also: Hence are we told by Antient Martyrologists, that in the Ten Primitive Persecutions, neither the Dogs, nor the Lyons, dired to Tear those Christi∣ans, (when the Law then was, Christianos ad Leones) that were cast forth to be Torn by them, untill their Persecutors did cover them with the skins of Beasts, that they might mistake them, to be but Beasts like themselves.

The Third Difference betwixt these two Persons, is in their Death, as well as in their Life; for as they both Lived; so they both Dyed; Qualis vita, Mors & finis ita, an Holy Lif••, hath an Happy Death, so contra.

First, Lazarus dyeth, and he dyed in the Lord, Rev. 14.13. He slept in Jesus, 1 Thess. 4.14. So his Death was Blessed, being but as that Noble Charior, which Joseph (the Lord of the Land of Egypt) sent to fetch his Father in, to partake with him of his glory, Gen. 45.27. So the Lord sent Death to this Miserable godly Man, as a Waggon, not only to carry him out of his present Misery, but also to carry him home to his Fathers House, where he might partake of future Felicity, and endless Glory: This Holy Beggar, had the Holy Angels attending him at his Death; he had been before in his Life, [Canibus Expositus,] a Companion of Dogs, but now at his Death, he is become, [Angelorum Socius,] an Associate of Angels; who waited upon him at his dying Hour. Angels may indeed wait upon wicked Men, as that Angel did at the Pool of Bechesda, John 5.2, 3, 4. We cannot suppose, that every Person of that Multitude of Impotent folk were godly, yet whosoever he was (good or bad) that first stepped into the Pool, when the Waters thereof were moved, he was straight-way healed by the Angel: But this good Man, had many Angels to meet him in his way (of Dying) as Jacob had, Gen. 32.1, 2. So his Death was to him, only as another Mahanaim, ha∣ving Gods Host, making a Lane, being on each side, to Succour his Soul with an easie passage out of his Body:

N. B. Note well; Here was not one Angel, only attending Dying Lazarus, but ma∣ny Angels, all (as it were) striving which of them should be his bearers into a better World. Thus he who had been licked by Dogs in his Life, was now Honoured by Angels at his Death, if it be asked, [What shall be done to the Man, whom the King (of Kings) Delighteth to Honour,] as Esth. 6.6▪ 9, 11. 'Tis Answered, he shall be Honour∣ed with this double Honour, 1. To be born upon the Wings of Prayer, while he lives, and 2. To be born upon the Wings of Angels when he Dyes; Such Honour have all the Saints, Psal. 149.9. This is a greater Honour, than that Honour of Hamans ham∣mering out for himself, of Riding upon the Kings Horse in Royal Robes, &c. as a∣bove, Esth. 6. Yea, 'tis greater Honour than that of Amasis, King of Egypt, who would most Ambitiously, have his own Royal Chariot, to be drawn by four of his fellow Kings, (whom he had taken Captive in War) in stead of Horses to hurry him about in State: Oh! How great was this Honour done to a dying Saint, that must have the Holy Angels come down from Heaven to Earth, upon this Errand only, Namely, to carry Lazarus's Soul, from Earth to Heaven, as our Lord hath appointed them, [To be Ministring Spirits, to the Heirs of Salvation,] Hebr. 1.14. This Office they account their Honour in Christ, who Confirmed them, (as he Redeemed us,) that they might not fall, as the Evil Angels did.

Secondly, Dives, (so call'd) dyed also, and was buryed, ver. 22. This is all that is said of him, leaving his Attendance at Death, and his passage after Death, to be ga∣thered out of ver. 23. where we find him in Hell, a ploce of Torments, which ne∣cessarily presupposeth, that he was attended with Devils at his Death, as Lazarus was with Angels at his, 'Tis said here, [the rich Man also dyed,] his Riches (whereof he had boasted, Ps. 49.6. and wherein he had trusted, Ps. 52.7. Mark. 10.24. during his life) could not now deliver him from Death, Prov. 11.4. Death is the end of all world∣ly glory, Ps. 49.10. 'Tis Appointed unto all Men once to dye, Hebr. 9.27. None of his Skillfullest Physitians, with their Constliest Cordials, could Redeem him from being Artested, by that grim Serjeant Death, and when Dead [he was Buried,] and possibly

the whole Town attended him to his B••rying-place, whereas poor Lazarus probably had but four Bearers of his Body, and a few following the Bier, &c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave, yet poor Lazarus's Soul was, in a far more splendid State, carryed up into glory: Whereas no Funeral Solemnities, not the choicest sweet purfumes could Cure, much less save this Gluttons▪ stinking Soul, which 〈◊〉〈◊〉 certainly feized upon by Devils, with greediness, at its departure out of his Body, who hurryed it away hastily to Hell, the next news we hear of him, is, he that had been Clothed [in Bysso] in Silken Robes while he lived, was now groaning [in Abysso] in that Bottomless pit, whereinto those Devils had plunged him, when he was dead: The Lord let him live the longer to Repent in, but he Repented not, Revel. 2.21, 22. So now God bid the Devils to take him, &c.

This brings in the Fourth Difference betwixt this Rich Man and the Beggar, in their State after Death also: As in life, the Glutton had a State of Abundance, and the Beg∣gar a State of Indigence; so after Death, the former had a State of Misery, and the lat∣ter a State of Glory; of whom we are told, that as Death came in Mercy to him, for delivering him from the smarting Sores of his Body, so the Angels Received his Pretious and Pious Soul (that had been lodged in a putrified Carcase) and not only conveyed it safely through the Air, (which is called the Devils Territories, as he is Prince of the power of the Air, Eph. 2.2.) but also lodged it sweetly in Abrahams Bosom, which Phrase is a Synonymon of Celestial Felicity, N. B. Note well; Glory is no where called the Bo∣som of Adam, for he is noted in Scripture, to be the first and great sinner, who brought all manner of Misery, and Death it self into the World, Rom. 5.14, &c. Whereas Abraham stands Dignified with the Title of [the Father of the Faithfull, &c.] Rom. 4.17, 18. Hereupon all Believers who walk in the Steps of Abraham, while they live, Rom. 4.12. Hebr. 6.12, 13. Are said to Lodge in the Bosom of Abraham when they dye, as here Pious Lazarus is placed in Abraham's Bosom, (ver. 22, 23. Luke 16.) because he had been a follower of Abraham, in imitation of his Faith and Pati∣ence, &c.

N. B. Note well; Abrahams Bosom is a Metaphore, either taken from Feasts, whereat it is said, the beloved Disciple leaned upon our Lords Bosom, John 13.23. and 20, 21. or from the manner of a kind Father, who when his Child is weary with running about, or hath met with a knock therein▪ immediately takes up his Child, and lays it in his Bosom for its Ease, Cure and Comfort, N. B. Note well; this Honour have, all the Saints, Ps. 149.9. That as the Palsy-Man was let down in his Couch, through the Tiling of the House top, into the midst of the lower Room before Jesus, Luke 5.18, 19. Even so (save only the difference of that was Descending, but this is Ascending) every sancti∣fied Soul, is taken up through the Roof of that House, (where it departs from the Body) in an Heavenly Charet, (drawn by the Holy Angels) and carryed therein into a Mansion of glory, as the Prophet Elijah, as well as the Patriarch, Enoch, were extraor∣dinarily Translated in Body, as well as Soul: But on the contrary, the Rich Glutton was as greedily seized upon by the Devils, who carryed him down into Hell, as the An∣gels had most Honourably handed Lazarus into Heaven. The Glutton, while he was Alive, seemed to be set at the Right Hand of Christ, in all his Worldly Felicity, but now when he was dead, we find him placed at the left Hand of Christ, among the stinking Goats, according to the Phrase, Matth. 25.33, 34, 41. Whereas Lazarus in his life, had seemed to be set at Christs left Hand, in his Leprosie and Poverty, yet after his Death, he is seated at Christs Right Hand, among the Blessed Sheep, &c.

This difference made a great Man cry, [Mallem Craesus esse vivens, sed Socrates morlens] I would have the Rich Mans Life, but rather the poor Mans Death.

N. B. Note well; The Glutton is now gone to his own place, (as is said of Judas) Act. 1.25. and possibly with as much noise as Judas did, whose Bowels did Bityst out, ver. 18. Because he had no Bowels of Compassion towards his Master, his Belly broke in the midst with an huge crack▪ as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifieth, yea, and possibly with as much Stench and Noise in the Air, as was at Cardinal Wolleys Death and Burial: How∣ever, he is now in a place, where he had punishment, without pitty, (who had shewn no pitty) Misery without Mercy, (who had shewn no Mercy) Sorrow without Succour, Crying without Compassion, Mischief without Measure, and Torments without End, and past Imagination: This Teacheth us that great Truth, [Sinfull pleasures in this Life, are punished with painfull Torments in the next Life,] Say to the Wicked, it shall be ill with them, &c. Isa. 3.11. Such go away into Everlasting punishment, &c. Matth. 25.46. Ge∣hennae Meminisse non sinit in Gehennam Incidere, saith Chrysostom, to remember what Hell is, for Horrour and Terrour, might be a good means to hinder Men from being Hurryed

into Hell: Would but the Wicked Man take a turn or two in Hell daily, by a seri∣ous and seasonable Meditation, this would forewarn him of wrath to come, &c. If he be not forewarned, [it had been better for him, that he had never been born,] Mat. 26.24. Mar. 14.21.

N. B. Note well; Here follows the Dialogue, between this Damned Glutton, and Father Abraham, in whose Bosom glorified Lazarus was lodged, from ver. 23. to the end of ver. 31. First, the occasion of this Dialogue, was this Damned Soul, seeing a∣far off, Lazarus, (whom he had despised on Earth) so highly Advanced in Heaven, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in Hell, which is so called, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non Video, as it is a place of dark∣ness, wherein nothing can be seen, the fire thereof gives no light nor sight of Comfort, yet is he said here in this dark Hell, to lift up his Eyes, (which he had neglected to do unto God in Prayer, while he was upon Earth) and who could not now lift up himself out of this place of Torment, yet can he out of this outer darkness (as Hell is called, Mat. 8.12. & 22.13. & 25, 30.) look upward to the light of Heaven, for his greater Torment, in beholding Lazarus Happy, whom he would not look downward upon, from his Pi∣nacle of Earthly Prosperity in his Life-time, and now feeling himself in endless Mi∣sery, how-like was he to the blind Mole, that never ('tis said) opens her Eyes, un∣till she be dying. Ʋtinam ubique de Gehennâ Dissereretur, saith Chrysostom, would to God Ministers would Preach of Hell every where, that at least fear of punishment might drive Men from wickedness, when love to Life and Salvation will not draw them to Ho∣liness, and the love of Christ constrains them not, 2 Cor. 5.14.

Thus far the Occasion, now Secondly the Dialogue it self, which consists of two General parts, the 1. Is the Humble Petition of this Damned Soul, which he, in all simplici∣ty, presented unto Father Abraham, sitting in a Mansion of glory with blessed Lazar•••• in his Bosom: The 2. Is Father Abrahams Answer to his Petition, entirely Negative, ren∣dring weighty Reasons, why his Request must be Rejected; both as to the cooling of his Tongue, by sending Lazarus to Hell with a little water, &c. and as to the Con∣verting his Brethren, by sending Lazarus to them on Earth.

Take these few Remarks upon the whole: The first in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Typical Exemplification, is, that the Souls have a distinct Existence and Subsistency, differing from the Bodles of Mankind, they dye not with the Body, nor sleep after Death, no•• are they shut up in Subterraneal Caves, but all Spirits (or Souls) at the Death of the body, returns to God that gave them, Eccles. 12.7. from whence they receive their ever∣lasting Doom of either, [Come ye Blessed,] or [Depart ye Cursed, &c]

Remark the 2. As the Souls of the Godly, do immediately pass after Death▪ into a place of Bliss and Happiness in Heaven, so the Souls of the wicked accordingly do then depart into a place of Torment and Misery: The Scripture of Truth, (so called, Dan. 10.21.) doth not Note any middle place betwixt them, save only the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or great Gulf fixed, a place unpassable from the two Extreams, Abra∣ham knew no passage, and Holy Peter knew as little thereof, 2 Pet. 2.4. Nor Jude, ver. 6. Therefore Popery (in its Doctrine of Purgatory) is but a Fancy and Foppery, 'tis but the Popes new discovery of a mere Chimera, or vain fiction, &c.

Remark the 3. Damned Souls are void of the least degree of Ease and Relief; the time will come, when the proudest sinner may have need of the Meanest Saint to re∣lieve them after Death, whom they would not relieve in their Life, but rather Revi∣led, yea, and famished them; yet cannot, shall not they receive any Relief from them, but this shall be an Aggravation of their Torments, to behold those Happy, whom they had formerly despised, and themselves Miserable, Oh! How wellcom might Lazarus be now to him in Hell, whom he starved to Death at his Gates.

Remark the 4th. In Hell there will be peculiar Torments, for every part of wicked Men, as 1. Their wanton Eyes, shall be tormented with a sight of ugly Shapes of Devils, 2. Their delicate Ears, with the Horrible Noise and Outcries of Damned Spi∣rits, 3. Their nice and curious Smell, with the Poisonfull stink of Fire and Brimstone. 4. Their dainty Tast, with a most Ravenous and unbearable Hunger and Thirst, &c. yea, and 5. All the Sensible parts, shall feel the intolerable Torments of the burning fire: This Glutton had too dainty a Tongue, which he had abused on Earth, and now that very Member is Tortured in Hell. He had been Drunk when living, now is dry when Dead. As Eyes Ears, Hands, &c. be ascribed to God, so here to Souls figuratively, &c.

Remark the 5th. Abraham calls this Damned Soul, Son, as he was a Jew, or as he was but young; but as this Title was no better than cold Comfort to him in flames, no more will a bare profession, (without the power) prove to many at last; nor did his Wealth profit him any more than his profession, of being a Member of Abrahams

Church, nor is he blamed for having good things, (for they are not Evil••r themselves) but for his abusing them: Abraham, Lot, Is••••••, Jacob, J•••• David, Joseph of Arim••∣thea, &c. were all Rich Men as well as he, but they all had Wisdom or improve their Wealth, &c. poor Lazarus, lay in rich Abrahams Bosom.

Remark the 6th. This Damned Soul, bids Lazarus to his loss, in desiring that his Soul may leave Heaven, and reassume his body on Earth, and if he must not come to coll his Tongue in Hell, yet that he may go warn his Brethren yet alive, &c. This he wished, not out of any love to them, (for no such grace is found in Hell) but from his fear, least should they be Damned, he would then be double Damned, for leading them thither by his lewd Example, &c.

Remark the 7th. Dives (saith Grotius) desired not Lazarus's Spirit to walk, but to rise from the Dead; but 'tis said of Man, when he goes hence, he shall be seen no more, Job 7.8. Ps. 39.13. One from the dead, will not do to Convert, for God hath not appointed it as a means, hence this Mans Name-sake Lazarus, John 11. was raised from the dead, yet the Jews believed not, no nor Christ himself after his Resurrecti∣on. Moses indeed appeared, to wait on the Messiah, but not to Preach the Gospel, &c.

Remark the 8th. Take here a prospect of Hell, as it is Represented to us in the Looking-Glass of the Sacred Scriptures, wherein we have many sad Representations of it.

As 1. 'Tis called Destruction, Rom. 9.22. Phil. 3.19. 1 Thess. 5.3. 2 Thess. 1.9. 2 Pet. 2.1, 12. The Wicked are made to be destroyed for their Wickedness, Prov. 16.4.

2. 'Tis called Death, not in the natural Sense, but as it is an Everlasting Separati∣on from God the fountain of Life, far worse than tearing Limb from Limb; this is the Second Death, Rev. 2.11. and 20.6, 14. and 21.8.

3. 'Tis called Darkness, not Corporal as that of Egypt, Exod. 10.23. but Spiritu∣al, as a privation of all Light and Comfort, Chains of Darkness, 2 Pet. 2.4. The Damned are so in the midst of it, ver. 17. That there is no getting out, 'tis outer Dark∣ness, Matth. 8.12. and 22.13. and 25.30. One darkness beyond another, and 'tis for all found out of Christ, who is light, &c.

4. 'Tis called a day of Wrath, Prov. 11.4. Job 21.30. Zeph. 1.15. To which all the Children of Wrath, Eph. 2.3. are appointed, 1 Thess. 5.9. They Treasuring up Wrath, against the day of Wrath, Rom. 2.5. Their Work is bad, but Wage is worse, &c.

5. 'Tis called Shame and Contempt, Dan. 12.2. When God sets their sins in Order before their Eyes, Ps. 50.21. And the greater sinners, shall have the greater shame, God Abhorrs them, Ps. 10.3. and Devils despise them, Acts 19.15, 16. Yea those Ves∣sels of Dishonour, Rom. 9.21. 2 Tim. 2.20. do despise one another, as Matth. 27.4.

6. To all these, many more Denominations might be added, such as are, Fear of Gods Displeasure (if Cain feared so much on Earth, assuredly much more is his fear in Hell) Sorrow, Weeping, Wailing, and Gnashing of Teeth, Matth. 8.12. and 22.13. and 13.42, 50. and 24.51. and 25, 30, &c. Oh! What horrible howlings are heard in Hell, both upon the account of their pana Damni, the pain of loss, and of their paena Sens••s, the pain of Sense, where the Never-dying Worm, Mar. 9.44. Doth make such surious Reflections upon their Consciences, for what they have lost, and for what they now feel, and all with these two intolerable Aggravations, both of Extremity and of Eternity of those Torments.

Remark the 9th. We can scarce open a Window, to give a little light into Laza∣rius's glorious Lodging that Happy State where into his Holy Life did lead him, af∣ter he had born his Poverty with Patience, &c. of whom (saith Grotius) Dives now begged his pardon for his Churlishness to him, when on Earth.

In a word, Heaven and Happiness is compounded both of the freedom of all evil, and of the Fruition of all good: Eye hath not seen, &c. What God hath said up for those that love him, 1 Cor. 2.9. As God lays out much on us in this life, yet hath he laid up far better things for us in the life to come, Ps. 3••.19. How great is that word, [So shall we ever be with the Lord,] 1 Thess. 4.17. and that also [then shall we see him as he is,] 1 John 3.2. Oh Beatifical Vision, what a Soul-satisfying sight will it be, to behold God our Father, and Christ our Elder Brother, so near a Kin to us, sitting at the Fa∣thers Right Hand, and so kind, as to own us for his Brethren, Hebr. 2.11. To behold all the Glorious Angels, and all the glorified Saints, Patriarchs, Prophets, Martyrs, yea, and our own Relations and Friends, who dyed in the Lord, &c. There the Joy is too great to enter into us, but we must enter into is, Matth▪ 25.21, 23. This Joy of our Lord is unspeakable, 1 Pet. 1.8. There our Wills will be fully gratified, our Underderstand∣ings know enough, and all our Senses shall be satisfied with all suitable Objects, yea,

and all those satisfying Joys shall be as fresh, as new, as sweet, and Ravishing, Millions of years after our Enjoyment of those Mansions, as they were at the first Moment of our Entry: As the light of the Sun is as delightfull now, as it was at its first Creation, almost 6000. years agoe.

N. B. Note. well; Ʋp (Souls) and view this good Land, thy God will give it thee, Gen. 13.17. If thy Soul be made like Christs Soul with grace, then thy Body shall be made like his with glory, Phil. 3.21, &c.

Then after more Divine Documents, Luke 17.1, to 10. In ver. 11. Christ is there going his last Journey to Jerusalem, cleansing ten Depers, in his way thither, ver. 12, 13, 14, &c. of all which after. Now Mathew and Mark come in again, (after a long Interval,) and concur in giving a joynt account of some Remarkable Transactions of Christs life, after he passed over Jordan, Matth. 19.1. to 13. and Mar. 10.1. to 13. also, They relate, 1. The story about Divorces; the Old Cavillers do haunt him like evil Ghosts here also, and would have catched and calumniated him by their captious questions in this point, ei∣ther for speaking contrary to Moses, and the Law of God, (had he absolutely disallowed of Divorces) or for Patronizing profaneness, Lasciviouness and Inconstancy of Men, had he approved of them.

Christ (who is Truth it self) giveth such an Answer, as neither contradicted Moses Law, nor his own Doctrine, Matth. 5.32. Nor made him Odious (as they aimed) either to the Man, or to the Woman, and so they were baffled in this Trap als•••• as they had been before, about Traditions, Sabbath-keeping, Fasting, paying of Tribute, &c. for he avoids the Snare by Authority of Scripture, (their Ignorance whereof, was the ground of their Mistake) and by Reducing their Errours to the first Institution, Gen. 2.24. which makes Man and Wise one flesh, so cannot be severed for any light Cause, (as their Cavil was worded, Matth. 19.3.) No not for any cause, save only for Fornica∣tion, (which Dissolves the Marriage knot, and destroys Humane Society) ver. 9. N.B. Note well; though Moses as a Magistrate, (not as a Prophet) did License (not command Divorces in some cases, yet was it for the hardness of the Husbands Heart, who would have destroyed his innocent Wife, in case he had been bound to keep her, Deut. 24.1.3. This Civil Sanction, was an Humane Permission, only to save from punishment, not a Divine Precept to salve the sin; And it was Temporary only. Christ (the Great Lawyer) better informs them, &c. Though the Objectors opposed Scripture to Scripture, (as all Hereticks do) yet were they non-plus'd, for they reply nothing, being Convinced in their own Consciences, that Divorces were unlawfull upon all accounts, save upon Adultery: His Disciples indeed, give their sudden Sentiments hereof, which were full of folly, intimating a love to liberty, even from the Law of God: But Christ sets them to the Rights also, saying, [All Men cannot receive your sayings] save those of a frigid Con∣stitution, and that have the gift of Continency, &c.

2. These two Evangelists Concur with, Luke 18.15. To relate the story of offering lit∣tle Children to Christ, who accepted of the offering, as Gods blessing of the Marriage State which he had Vindicated, though the Disciples would have Rejected them out of their Preposterous Zeal, still mistaking as before, in their saying, [It is not good to Marry,] If so, both the World, and the Church in the World would soon fail: Those godly Matrons brought their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Luke) or little one's in their Arms, that they might be Sanctified to them, (as well as their food) by Christs blessing, saith Chry∣sostom, Mat. 19.13. Mar. 10.13. and Luke 18.15. [The Disciples Rebuked them] as holding it a Business below their Lord, to look upon little o••er, and Drearning still of a Wordly Kingdom, wherein little Children could not be concerned▪ But Christ was much dis∣pleased with this, (saith Mark) and Rebuked the Rebukers, (saith Luke) Testifying, that all the Blessings of Heaven and Earth, (Comprized in the Covenant) did belong to Be∣lievers and their Seed, let them therefore (saith he) have free Recourse to me, who will both own them, and Crown them with the Priviledges both of the Church-Mili∣tant on Earth, and Triumphant in Heaven. Hereupon he vouchsafed more than their Pious Mothers Requested; for he did not only touch them with his blissfull Touch, (as they well knew, he had done many) but also, He takes them up into his own Holy Arms, puts his Fathers Blessing upon them, as Jacob did upon Josephs two Sons, whom by his Sym∣bol of laying on his hands upon them, he Adopted them for his own, Gen. 48.14, &c. and Intails the Kingdom of Heaven to them; what more could he do for the Adult? whom he bids become as little ones, or no Entring Heaven, Mar. 10.15. Luke 18.17. Mat. 18.3. If those only that become like little ones do enter Heaven, how much more do such little ones themselves: Greater must be the Priviledge of the pattern, than of the pourtraiture, as Matth. 22.30. the Children of the Resurrection, shall be as Angels, free from Wives, &c. much more the Angels themselves.

3. Those three Evangelises, (Matth 19.16 Mar. 10.17. Luke 18.18) Give the ac∣count of the Conference betwixt Christ, and the young Noble Man, who had been well bred, both for po••s and Civil posture, he came con••eeing to Christ, Mar. 10.17, and for matter of piety, he was no Sadducee, for he enquires after Eternal Life, which they denyed, and although but young, he hearhens after Heaven, and though he were Rich, yet comes he running to Christ, whereas great Men keep their port, walk leisurely, In State or Majestick structing; &c. yet this Ruler came running, [gr••ss•• gral∣latorie] which argues his Earnesmess in such a Man of Quality very unusual: Besides he was Holy in his own Estimation, and hoped to be approved of by Christ, for he knew much of Gods Law, and had done much of it, yea, so much, as that he seemed in his own thoughts to want work, and to be before hand with God: Besides, he ap∣pears in his Address, to be a Docible Disciple, proposing the most needful and difficult Question, (••rarely moved by Rich Men especially, though it concerns both Rich and Poor) crying, [good Master, what good thing shall I do, that I may have Eternal Life?] he comes not (as most Rich World lings do) to enquire after a good purchase, a good penny worth, &c. but though he had Wealth enough to make him Happy in this World, yet must he have something better to make him Happy in the World to come•• In a word, he went so far, as Christ looked upon him, and loved him, Mar. 10.21. to wit, as a Tame Creature and fit (as a good Moral Man) to live in a Civil Society: Howbeit, Christ saw, 1. Some Secret Flattery in his Complement to him, therefore reproved him, saying, either confess one to be God, or do not call me good: 2. Some leaven of Pha∣ri••••sm in his question, though this Gentleman was no Sudducee, yet was he a Pharisee, and of that 7th. sort (saith the Talmud) which say, [tell me what I shall do, and I will do it] though he thought not to be saved, [Opibus] by his Wealth of Riches yet he did [Operibus] by his Works of Righteousness. 3. Some poison of Hypocrisie lurking in his Heart; therefore Christ saith not to him [believe the Gospel] but [keep the Law] that thou mayest be saved? That is, the whole Law in all parts of Duty, and without the least Deviation into sin, (which is impossible for fallen Man to do) Hereupon this Hy∣pocrite ignorantly answers, [All these have I kept, &c.] having bean restrained from the grosser sins, against the Second Table (which only, not the first, was proposed to him) overlooking all Contemplative wickedness in the inner Man, &c. As also his defects in Duties to Man, which detected his Rottenness in his Duties to God. 4. Christ saw Some Damnable Pride and Presumption in his Spirit, discovered by his Speech, [What lack I yet] as if he had made God himself, become a Debtor to him, for his Works of Supererogation, and as if he now insulted over our Saviour, being but a Trivi∣al Teacher, who could not call him out to a Lecture beyond the Law, &c. Though he lack'd not a loud lye, in proclaiming himself to be without sin (which never any Patri∣arch or Prophet did) yet lacked he the quieting of his own Conscience, (which all his con∣ceited Righteousness could not becalm) for this Yonkster, notwithstanding all his sup∣posed Merits, still cannot be quiet, but must rise up, run and ask, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What lack I yet?] Therefore Christ at last cuts this Coxcomb quite, with a personal and particular precept, (such as was that to Abraham, for killing his Son) Go sell all, and give to the poor, then come take up my Cross, and follow me, This Tryal made him troubled, turn his back of Christ, who might have his Heaven to himself for him, he had a Months-mind to Heaven, and cheapens it, but was not willing to go up to the Price of it; that thorough Sale of all, choaked him, he liked no such Terms; so being Wodded, and Weaged to the World, Renounces Christ, rather than it, and so do all Worldings, that do Trust in their Wealth, they are the Camels and Cables, that cannot pass through the Needles Eye, Mar. 10.24.