A Complete History and Mystery of the Old and New Testament
As 'tis Christ's Work to light the Candle, so 'tis Satan's Work to blow it out; that Prince of Darkness loves Darkness, and not Light, for hiding his Deeds of Darkness: 'It is the common cry in Winter Evenings, [Hang out your Lights,] but it was the cursed cry of Satan's Tools in the late Persecution, [Blow out your Lights,] and God may again hiss for the fly of Egypt, or for the Be 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 overfast; 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 cried, [Si collidimur frangimur,] if we clash, we break, our over-fierce contenders are Evil, as well as foul contemners of the Gospel. 3. Our oil 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-Oil, &c. Levite. 24.2, 3, 4. and we ourselves may be like the Foolish Virgins, who had Oil in their Lamps (a Form in their Lives) but no Oil 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 dishonored, 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. preferring the base lies of the Old Lyar, and of a Treacherous Heart before the Golden 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 Vengeance 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. God's 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 Destruction, 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 latter, to wit, by the grace of Repentance, especially, when 'tis joined 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 many (Wands or Rods) as it is a Complication of many Golden Truths, and when it was first preached and applied 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 itself, 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 Antichrist out of this World, Zech. 13.2. when his own time comes, he will take to himself 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 〉 ] all differing Members and Faculties, 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, especially at every Sacrament, where not one crumb 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 God's presence, 'tis sad when God's House is left Desolate, Matth. 23.38. 'It is 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 joined 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 cried, [ 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 die; 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 away, 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 prospect 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 Mercy 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 Magdalene, &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 played the Bankrupt, and brought in the second State of Degeneration, by excess of Riot, which was the miserable 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 Mankind in Adam, were equally God's Sons and Daughters, but all in him sinned and died: There be two sorts of Adams Seed, First, some are such as belong to God by the Right of Creation only, as they are God's 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 wandering into the Wilderness of sin, and spending his all [ 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 ] by living lewdly and unsaveably, leaving nothing to live upon, praeter Caelum et Caenum, that is Air to Breath in, and Earth to Tread on: Ruin 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 God's 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 division of his Fathers goods, while his Father was alive, 2. In forsaking his good Father, 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 before) of the first Man falling into sin, when he was (by the subtle Serpent's suggestions) 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 Superior, 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 into Egypt, saith Dr. Hammond, which brought him into a Famine, &c. He that disdained to live with a loving Father, was compelled to join himself to an unkind stranger, who allowed him not a bellyfull of wholesome 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 〉 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 profane 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 Estrangement 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 Afflicting us, Ps. 119 71. 'It is 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 Prodigal here, whom he whipped home with a smarting Rod, when neither Harlots nor Citizens 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 stomach, stoops to God's 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 easy 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. Neither 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 die a lingering Death by a long Famine, which he looked upon, as little else than a self-murder, &c. The 2. part of a True Penitent, 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 Christ's Dog as she was: The Third part of a True Penitent, is an Humble Resignation into the Hands of a Justly offended Father, Submissively 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 kicking 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, without any Mediator to intercede for him, how much more may we cast ourselves on God in Christ, our Mediator? 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 God's 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 Privilege, of punishing their offending Children, yet, behold here is a Man a Father, who can (out of his Fatherly Affections) so easily forget and forgive, the most notorious and None-such offenses 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 called the Father of Mercy, 2 Cor. 1.3. and who pitieth his Children, (as this Father did his) Ps. 103.13. 〈 in non-Latin alphabet 〉 Sept. signifies, a pity, ex intimis Vesceribus, a vehement moving to Compassion, from the most inward Bowels, this also is expressed, Isa. 49.15. Ezek. 16.6. and Jer. 2.2. And how is God's 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 show Mercy to poor Penitents, 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 Servant, 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 itself, 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 Servants, [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 〉 , which signifies the first Robe, and which Augustine 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 Honor 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 Japheth, are highly commanded for taking 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 Redeemer 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 nakedness: The shadow of the Firmament Sun, went backward ten Degrees upon Ahaz 's Dial, as a Token of Hezekiah's 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 God's 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 God's broad Commandment: Though Mans sin be so broad, as to reach, from Earth to Heaven upward, yet this Robe of Christ's Righteousness, 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 anymore, Isa. 43.25. Alas, our Righteousness is a covering, that is narrower than to wrap ourselves 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 Ointment, that was upon Aaron's 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 Testament, and off Mary Magdaden in the New • ) but also to cover the sins of all Nations; hereupon Christ said, [ go ye into the World, and Preach the Gospel unto every (Human) 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 itself, 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 threatening Law is all, and only their Due and Doom, 1 Tim. 1.9, 10. As against Righteous ones, there is no Law; so for such wicked ones, there is no Gospel: But if thou be one that Trembles at God's Word, and bethinks thyself, 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. 'It is a Faithful saying, Christ hath a piece of his Robe wherewith to cover thy naked Soul, the Oil 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. Dimension 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 clothed with the Sun itself, 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 forever; but this profoundly thick Garment of Christ's 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 Satan's 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 Armor of God, then are we Cannon proof, &c. we may then trample underfoot, the Adder and the Dragon, &c. Ps. 91.13. Such may take up Serpents, or drink deadly Potions, 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 Christ's 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 covered 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 God's 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 Rustic 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. 'It is 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 Effect, the borrower must be far below the lender. Thus God is called [ 〈 in non-Latin alphabet 〉 ] a curious 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 Artificer 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: Aaron's 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 Aaron's Redeemer, as well as Ours, and is 〈 in non-Latin alphabet 〉 , God-man, hence his Robe is, 〈 in non-Latin alphabet 〉 , which signifies [twice dipped,] both as God, and as Man, of a double Dye: So though our sins be Scarlet Sins, (called in Greek 〈 in non-Latin alphabet 〉 , because twice dipped 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 died 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 wrapped up in them, &c.
The 3. Ezcellency of this Robe, is the perpetuity of it, Israel's Garments, did last forty 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: 'It is 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 expressly 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 Ambassadors of God; because the Ministry of Reconciliation is given to them, and they in God's Name, beseech all Men to be reconciled to God, 2 Cor. 5.18, 20. 'It is 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 Ambassadors, 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 God's 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 God's command) brought forth this best Robe, and put it upon you, as you do profess: Then consider this Royal Robe maketh you Royal Persons, 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 Honor, to a Suitable Royal Behaviour: Do ye walk like the Children of a King, Judge. 8.18. Do ye walk [ 〈 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 Conversations 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 endeavors 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 offense 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 God's 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 Religion, 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, Levite. 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 mixture of Worship, is called a Cake not turned, Hos. 7.8. Half raw, and half roasted, &c. others there be, that instead 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 covering, but not of God's 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 ourselves, 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 Captive 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 comely, with his comeliness, that he put upon him, ver. 10.11, 12, 13, 14.
Having dispatched our Discourse, upon the first Bounty and Blessing that this Reconciled 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 Sequel of this Parable maketh manifest.
N. B. Note well; [The Father said to his Servants,] ver. 22. 'It is not said that he spake to any one of his Servants, but his Speech was directed unto all his Servants, intimating, that no one Servant could possibly do enough, so as wholly to gratify his boundless Bowels, or fully to satisfy 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 favor, from this Father to his Son: All this is a Specimen or Representation of God's Fatherly loving kindness towards penitent Sinners: God is called [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 Mercy, Eph. 2.4. And he is Rich unto all them that call upon him, Rom. 10.12. God's Treasury may well be called [puteus inexhaustus,] an inexhaustible Fountain, that can never be drained or drawn dry.
This Parable of the Fathers rich Favor to his Son, [giving him one rich blessing after another, to the number of four, over and above his Kiss of Love, ] is but a narrow Resemblance of God's 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 itself 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 Father, (after he had kissed his Son, and bad him welcome, &c. ) gave him, and put upon his back a Royal Robe, so his next gift is a Royal Ring, which he must have likewise put upon his hand, ver. 22. As the Robe was for Raiment, so this Ring was for Ornament 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 metal: Alchymy Rings, are contemptible things among Mankind: As the Robe is called the best Robe, so without Controversy, 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 prefers 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 Universe 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 represented 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 significant short Sentence, such as all Rings are Adorned with by some inward Inscription; 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 skillful Artist in Ingraving Work, and Adorned with some Sparkling Diamond, or some other glittering and dazzling 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 Critics 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 Letter 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 〉 ] or Ring, that as it was an Honorable 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 Authors Extoll this Parable, as one of the most Famous Parables, that is left upon Record 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 signify the Grace of Justification, so this Ring doth signify the grace of Adoption: 'It is commonly known, that a Ring is a Token of Espousal love, thus the Lord is said to betroth us to himself forever, 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 Rejoiceth over her, as the Bridegroom rejoiceth 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 hereafter.
N. B. Note well; God's 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 exceeding 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, until 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 God's Right Hand, Jer. 22.24. And if we can but show Jesus the Signet he hath bestowed 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 Judah's was upon the like means towards 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 Excellencies.
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 God's 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 Adopting Union, that dare affirm this, more than a Gord • an hnot. may be untied by any Alexander, our Lord hates putting away, Mal. 2.16. Though we oft let go our hold on him, yet he abides Faithful, 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 signify farther to us the grace of Adoption: Grotius saith here, [Unus 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 Ancients 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 cried 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 Honor some Man, foolishly thought himself to be that same Man, &c. Esth. 6.6. Or as those presuming professors, that boldly knock at Heavens 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, being 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 signify 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 Adherence and Recumbency upon Christ the Rock of Ages, Isa. 26.3, 4. Wherein there may be some mixture of Faith and Unbelief, 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 unspeakable, 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 Christ's 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 Prodigal 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 Mediator 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, until 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, until they be shod with the preparation of the Gospel of Peace, Eph. 6.15. (Which is Armor of proof indeed) then do we Run to God; the Natural Motion of our Affections in the fallen Estate, is an uneasy Trott, until the Lord take us by the Arms, and teach us to go, Hos. 11.3. The Septuagint reads it [ 〈 in non-Latin alphabet 〉 ] which signifies to pace, a more easy Motion to the Rider, &c. The Gospel is the Doctrine 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 Palace, or to run the way of God's 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 People that are forced to go bare-foot; Glory is promised to good Beginners, but 'tis performed 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 Congruities, with Literal shoes,
As 1. These shoes keep feet warm, they are not thin Summer-shoes, any Cold taken 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 〉 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 present 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 levied 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 dried 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 dried 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 adventure, 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 God's way, &c. Ps. 119.80.
5. They keep our feet safe from Satan's Darts, they are for Armor, 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 〉 ] well booted Grecians. Thus they that are fortified with this Armor of proof, to wit, Gospel Comforts, are well-shod Christians, above Goliath's greaves of Brass, 1 Sam. 17.6, &c.
6. Shoes (that are neatly made) do likewise Beautifie the feet, thus 'tis said [How Beautiful are thy Feet with shoes, O Princes Daughter, ] Cant. 7.1. To show how comely the Christian Church is in her Goings, which may well be added as a fifth Instance unto Solomon's 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 Beautiful 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 God's 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 wax 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 forever, until 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 God's 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 Summer 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 〉 ] among their choicest Meat, and of great price as the word 〈 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 〉 ] 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 only 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 Leviathan 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 Answer 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 acknowledgeth, [I know O God, that thou canst do everything,] 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 Savior is the fatted Calf, here alluding 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 〉 ] Translated, [Kill] here, doth properly signify [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. Herein 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 〉 . 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 prepared a Body for him, fitted for his Redemption-work, Hebr. 10.5. And God anointed him with the Oil 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 himself, &c. Accounting it more Honorable that he give, than only to receive, Acts 20.35. Of his fullness we all receive, and grace upon grace, John 1.16. for it pleased the Father, that in him should all fullness dwell, Col. 1.19. A fullness without any emptiness to follow it, for it is the fullness of a Fountain, and not the fullness 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 Torches at the fire, yet such is that fullness in the fire, that it is not at all diminished thereby. Christ is a Magazine, not only of plenty, but of bounty not only of Abundance, 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 Rejected of Men, &c. Isa. 53 3. He had his Back-burden of Revilings. &c. yet this sort of fatting and filling, (saith Augustine, ) 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: 'It is 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 thereby, God's Decree did not excuse these Butchers fowl Fact: It was [Nefas] an heinous Act to bind a Roman, Acts 22.25, 29. How much more heinous 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 Crucify him afresh, Hebr. 6.6. Nor Tread him underfoot, 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 forbidden under the Law, Levite. 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. Nobles, &c. which lasted an Hundred and fourscore Days, Esth. 1. ver. 1, 2, 3, 4, 5. &c. That was a profane 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 forever, 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 Rejoicing 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 taken 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, Physic &c. As here in this Parable to Cooks, 'tis the Cursed Jews that were as Servants 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 savor 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 Hearers, 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 labored 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 Infidels. 1 Tim. 5.8. Yea, Soul starvers, and God will Require their Blood at careless Watchmens 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 himself, 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 Lord's Bosom at the Supper, John 13.23, 25. and 21, 20. Oh! That we could do so at the Lord's Supper, 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 forty Days, ver. 8. but our Journey is greater, &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 Father of the Families of Israel, Jer. 31.1, 9. and Mal. 2.10. In the Peace-offering under the Law, all the Fat was the Lord's, as before, the People must not in any wise eat it, Levite. 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 manner 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 together, 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 〉 , 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 Ancients have a Saying [ 〈 in non-Latin alphabet 〉 sunt 〈 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 Heavenly Father is present with us at an Ordinance, Blessing us with the Light of his Countenance, and bidding us come and welcome▪ &c. then do we Eat, and are Merry, 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: 'It is said, [The People will not Eat, until the Prophet come to Bless the Sacrifice,] 1 Sam. 9.13. Sure I am, we ought not to Eat the Lord's Supper, or ordinary Food, until our Lord come to bless it to us: 'It is said likewise by Samuel to Jesse, [ we will not sit down, until 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 privilege▪ that we may lean upon our Lord's Breast and Bosom, especially at the Supper-Ordinance, as that Beloved Disciple John did, at Christ's 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 Christ's Receiving the Publicans, and who held God to be in their Debt, saying, [ 〈 in non-Latin alphabet 〉 ] What lack I yet, Mat. 19.20. And as this Elder Son said, [I never Transgressed thy Command,] 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 God's Favors, as well as others; contrary to, Rom. 12.3.10, 16. Gal. 6.3, 4, and Phil. 2.3. So Envy may incline them to Repine, that others receive some Divine Dispensations of gifts and graces, which they want, whereas we ought to esteem others better than ourselves, and to say with Jacob, [we are less than the least of God's 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, before his own Death, so had weakened his own Estate, &c.
N. B. Note well; 2. The Candour of God towards us when froward, not dealing frowardly 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. showing, 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 Rejoicing 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 Unjust 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 Unjust 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 Faithless Hearts, unto a Faithful Reckoning duly and daily, even every Night when going to Bed: And 2. that seeing we are but Stewards entrusted 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 God's goods for their own Interest, than he who best useth them for God's 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 〉 ] 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 〉 , Silver-lovers, and Devourers of Widows 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 Irreconcileable: 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 God's 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 shows of Devotion before Men, yet God well knew there was nothing but Rottenness and hypocrisy in their Hearts, ver. 15. and Matth. 23.13. &c. Where he Denounceth eight dreadful Woes against those painted Sepulchers, and as by so many Links of an Adamantine 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, because 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 Pious Beggar, (saith Tertullian ) for Lazarus (being the Contract of Eleazar ) doth signify [God is my Help] when no Man will help me. 'It is 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 partly 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 cannot 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, Naked, Wrete hed and Miserable, (as is ex press, 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 wanton and •• ll, fed Children▪ ver. 27. Matth. 15. as this Glutton had no Offall, nor the Dogs part for Lazarus, &c. Indeed Christ's 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 Scripture 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 Error, 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 forever and ever, Ps. 9.5. And such Wretches David accounted unworthy, 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 God's Abhorrency of those Mammonists, (that Worship their Golden Calf) insomuch that [ God will take away their Names, and they shall no more be remembered 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 favor 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 Honor. 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 God's, 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 making 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, [plures 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 Supra 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 satisfy a Glutton's Appetite: Whereas God will destroy both his Belly and his Meats, 1 Cor. 6.13.
The Third of his Trinity of God's, was his Honor 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 Apparelled with the Apparel of a King; he thought it was highly for his Honor, [to be Clothed with Purple, ] which is esteemed Royal Apparel; nor did he put upon him those Robes only upon Extraordinary occasions, but (as the Greek word [ 〈 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 Linnen, was made of the pillings of Line, sorry things both, and far Inferior to the Dignity 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 Contempt 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 pity 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 God's own Hand for Repayment, wherein for God to fail, is (with Reverence be it spoken,) to forfeit his own Godhead, &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: 'It is well said, that Customary 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 Reflections 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 always receiving his good things, ) ver. 25. Lazarus 's Life was a mixture both of Poverty and of Leprosy, 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 carried upon the Wings of Angels into Abraham's Bosom, when he died, ver. 22. 1. As to his Poverty, it was the worst sort of such Poverty, as is consistent with Piety, indeed there be three sorts of Poor, there be God's 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 God's 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. God's 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 profane) have no such Encouragement, &c. If you be God's 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 〉 , Multo Magis, how much more will my Heavenly Father provide for me and mine, for he well knoweth 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 Zion, &c. N. B. Note Well; 3. Consider how all Christ's Sheep thrive best upon short Commons, God's Daniel's 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 Lord's 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 chose 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. David's 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 killed its Thousands with Saul, sure I am, that Prosperity hath killed its Ten Thousands with David.
2. Let us look upon this Lazarus for his Leprosy, 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 Master 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 Jezebel: Yet this Miserable Man, who was mocked by Men, and licked 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 shows, Bodily sickness may consist with Christ's Love, and so may Poverty and Leprosy, &c.
N. B. Note well; The Lepers under the Law, were not sent to the Physician, but to the Priest, Levite. 13.2, 3, 5, 6, &c. Hence our Lord (to Confute the Jews Cavil, that he opposed the Law) bad the Leper, [go show thyself to the Priest,] Matth. 8.4. to signify, that the Priest under the Law, was a Type of Christ, who is a Priest forever▪ 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 Leprosy 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 Eleazar, who was the Faithful Servant of Abraham, Gen. 24.2, 3. &c. And who for his Faithfulness, now resteth in the Bosom 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 Table, 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 beg'd) came forth, and were kinder than their dogged Master, and licked his Ulcerous Sores; which showeth, 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 many 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 Balaam's 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 Animals 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 Ox knoweth his owner, and the Ass his Masters Crib but Israel doth not know, my People doth not consider, a sinful 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 contrary to their dogged Disposition, which was here Chained up, and Restrained, as is expressed 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: 'It is 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 Lions, dired to Tear those Christians, (when the Law then was, Christianos ad Leones ) that were cast forth to be Torn by them, until 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 dieth, and he died 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, having God's Host, making a Lane, being on each side, to Succor his Soul with an easy passage out of his Body:
N. B. Note well; Here was not one Angel, only attending Dying Lazarus, but many 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 Honor, ] as Esth. 6.6▪ 9, 11. 'It is Answered, he shall be Honoured with this double Honor, 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 Honor have all the Saints, Psal. 149.9. This is a greater Honor, than that Honor of Haman's hammering out for himself, of Riding upon the Kings Horse in Royal Robes, &c. as above, Esth. 6. Yea, 'tis greater Honor 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) instead of Horses to hurry him about in State: Oh! How great was this Honor 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 Honor in Christ, who Confirmed them, (as he Redeemed us,) that they might not fall, as the Evil Angels did.
Secondly, Dives, (so called) died also, and was buried, ver. 22. This is all that is said of him, leaving his Attendance at Death, and his passage after Death, to be gathered out of ver. 23. where we find him in Hell, a ploce of Torments, which necessarily presupposeth, that he was attended with Devils at his Death, as Lazarus was with Angels at his, 'It is said here, [the rich Man also died,] 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 worldly glory, Ps. 49.10. 'It is Appointed unto all Men once to die, Hebr. 9.27. None of his Skillfullest Physicians, 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, carried 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 hurried 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 Beggar a State of Indigence; so after Death, the former had a State of Misery, and the latter 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 putrefied 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 Abraham's Bosom, which Phrase is a Synonymon of Celestial Felicity, N. B. Note well; Glory is nowhere called the Bosom of Adam, for he is noted in Scripture, to be the first and great sinner, who brought all manner of Misery, and Death itself into the World, Rom. 5.14, &c. Whereas Abraham stands Dignified with the Title of [the Father of the Faithful, &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 die, 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 Patience, &c.
N. B. Note well; Abraham's Bosom is a Metaphor, either taken from Feasts, whereat it is said, the beloved Disciple leaned upon our Lord's 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 Honor 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 sanctified 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 carried therein into a Mansion of glory, as the Prophet Elijah, as well as the Patriarch, Enoch, were extraordinarily Translated in Body, as well as Soul: But on the contrary, the Rich Glutton was as greedily seized upon by the Devils, who carried him down into Hell, as the Angels 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 Christ's left Hand, in his Leprosy and Poverty, yet after his Death, he is seated at Christ's Right Hand, among the Blessed Sheep, &c.
This difference made a great Man cry, [Mallem Croesus 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 〉 ] signifieth, yea, and possibly with as much Stench and Noise in the Air, as was at Cardinal Wolleys Death and Burial: However, he is now in a place, where he had punishment, without pity, (who had shewn no pity) Misery without Mercy, (who had shewn no Mercy) Sorrow without Succor, Crying without Compassion, Mischief without Measure, and Torments without End, and past Imagination: This Teacheth us that great Truth, [Sinful pleasures in this Life, are punished with painful 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. Gehennae Meminisse non sinit in Gehennam Incidere, saith Chrysostom, to remember what Hell is, for Horrour and Terror, 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 serious 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 afar off, Lazarus, (whom he had despised on Earth) so highly Advanced in Heaven, [ 〈 in non-Latin alphabet 〉 ] in Hell, which is so called, ab 〈 in non-Latin alphabet 〉 , non Video, as it is a place of darkness, 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 Pinacle of Earthly Prosperity in his Life-time, and now feeling himself in endless Misery, how-like was he to the blind Mole, that never ('tis said) opens her Eyes, until she be dying. Utinam ubique de Gehennâ Dissereretur, saith Chrysostom, would to God Ministers would Preach of Hell everywhere, that at least fear of punishment might drive Men from wickedness, when love to Life and Salvation will not draw them to Holiness, and the love of Christ constrains them not, 2 Cor. 5.14.
Thus far the Occasion, now Secondly the Dialogue itself, which consists of two General parts, the 1. Is the Humble Petition of this Damned Soul, which he, in all simplicity, presented unto Father Abraham, sitting in a Mansion of glory with blessed Lazar •• in his Bosom: The 2. Is Father Abraham's Answer to his Petition, entirely Negative, rendering 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 Converting his Brethren, by sending Lazarus to them on Earth.
Take these few Remarks upon the whole: The first in this 〈 in non-Latin alphabet 〉 or Typical Exemplification, is, that the Souls have a distinct Existence and Subsistency, differing from the Bodles of Mankind, they die 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 everlasting 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 〉 ] or great Gulf fixed, a place unpassable from the two Extreams, Abraham 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 relieve them after Death, whom they would not relieve in their Life, but rather Reviled, 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 Spirits, 3. Their nice and curious Smell, with the Poisonfull stink of Fire and Brimstone. 4. Their dainty Taste, 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 anymore than his profession, of being a Member of Abraham's 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 Abraham's 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 Resurrection. 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. 'It is 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. 'It is called Death, not in the natural Sense, but as it is an Everlasting Separation 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. 'It is called Darkness, not Corporal as that of Egypt, Exod. 10.23. but Spiritual, 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 Darkness, 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. 'It is 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. 'It is 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 Vessels of Dishonor, 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 God's 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 Lazarius 's glorious Lodging that Happy State where into his Holy Life did lead him, after 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 Fathers 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 died 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 Underderstandings 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 delightful now, as it was at its first Creation, almost 6000. years ago.
N. B. Note. well; Up (Souls) and view this good Land, thy God will give it thee, Gen. 13.17. If thy Soul be made like Christ's 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 Matthew and Mark come in again, (after a long Interval,) and concur in giving a joint account of some Remarkable Transactions of Christ's 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, either 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 itself) 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 Errors 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 Fornication, (which Dissolves the Marriage knot, and destroys Human Society) ver. 9. N.B. Note well; though