A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 27 (3 of 3)

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 27 (3 of 3)

p. 1423dly. 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 skilfull Artiſt in Ingraving Work, and Adorned with ſome Sparkling Diamond, or ſome other glittering and dazling Jewel or Precious Stone: I have lately ſeen a Jewel, valued at many Thouſands of Pounds, yet nothing comparable to the Pearl of price, the Lord Jeſus, Matt. 13.45, 46. So that we may ſuppoſe it to be a Stone Ring, (ſo called) and one of the beſt ſort; for as the Father called for the beſt Robe, to put upon his Back, he undoubtedly called likewiſe for the beſt Ring to put upon his Hand: Learned Heinſius in his Criticks upon this Ring, ſaith thus. [Hic Annulus fuit inſignis, Nempe cum patris Notâ & ſigillo, ut ſ…e verus filius ac proprius Agnoſceretur.] This Ring was Famous, as it had the Fathers p. 143Coat 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, [foreign] or Ring, that as it was an Honourable Badge of a free People among the Romans, ſo it was an evident pledge of moſt eminent Dignity among the Eaſtern Nations, hence Pharaoh put upon Joſephs Hand, his own Royal Ring, Gen. 41.42. And 'tis a ſign of Riches, ſaith the Scripture, Jam. 2.2.

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

N. B. Note well; Gods Order in this Parable, Firſt the Robe, and then the Ring. and in Ezek. 16. Firſt, (when the time of Love came) the Lord waſhed her, and Clothed her, and then put Bracelets upon her Hands, &c. ver. 8, 9, 10, 11. and made her 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, untill God give us his Sealing Ring, (as the Father doth give to his Son here) John 3. ver. 33. For Faith is the gift of God, Eph. 2.8. which is the Sealing grace, &c.

Thus God made Zerubbabel to be a Signet, Hag. 2.23. And we read of the Signet of Gods Right Hand, Jer. 22.24. And if we can but ſhew Jeſus the Signet he hath 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 Judahs 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 Gods gift, Eph. 2.8, 13. So it is his Divine Handy word, &c. It is pure Spirit, and all glorious within and without, and any Alchymy here is abominable, Mans Tool pollutes it, Exod. 20.25.

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

Thirdly, The Myſtery of its Excellent Poſy, (which was [I am thine, and thou art mine,] as it is phraſed, Cant. 2.16.) doth ſignifie farther to us the grace of Adoption: Grotius ſaith here, [Ʋnus A…li uſus inter alios eſt ſignan… gratiâ, Erg…non male veteres donum Spiritus Sancti (quo nos obſignamur) b…it Annulo Reſp…dere putant,] the uſe of a p. 144Ring among other uſes, is to Seal with, therefore the Antients did not think amiſs in Interpreting by it the gift of the Spirit, whereby we are Sealed, 2 Cor. 1.21, 22. And after Believing, me are Sealed, Eph. 1.13. and 4.30. Rev. 7.3. to 8. As God ſets the Seal of his Spirit to out Souls, ſo we ſet the Seal of our Faith to his Truth, John 3.33. Thus are we ſaid to receive the Spirit of Adoption, whereby we cry Abba Father, (as our Lord cryed to his Father, Mar. 14.36, And as this penitent Prodigal did to his here, ver. 18.21.) Rom. 8.15. And becauſe we are Sons, God hath ſent forth the Spirit of his Son into our Hearts, Crying, Abba Father, Gal. 4.6. Thus Chriſt giveth the white Stone, which hath a new Name written in it, (like the Poſy within this Ring) which no Man can read, ſaving he that receiveth it, Rev. 2.17. There be many indeed, who lay claim to an intereſt in the Heavenly Father, as that Mad Man at Athens laid claim to a ſhare in every Rich Ship that came to ſhore there, &c. or as Hanghty Haman; who hearing that the King intended to Honour ſome Man, fooliſhly thought himſelf to be that ſame Man, &c. Eſth. 6.6. Or as thoſe preſuming profeſſours, that boldly knock at 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 ſignifie the Faith of Evidence, or Aſſurance both for Pardon of Sin, and for acceptance of Perſon: Indeed there be alſo plain Rings, which is the Faith of Adherence and Recumbency upon Christ the Rock of Ages, Iſa. 26.3, 4. Wherein there may be ſome mixture of Faith and Ʋnbelief, as Mar. 9.24. Yet this Child of light, (though in ſome Darkneſs as to Aſſurance) ſtill leans upon the Lord, &c. Iſa 50.10. They may be True Sons, and not Baſtards. though they cannot Read or Write their own Names. So, nor ſuch as cannot Read this new Name written in the white Stone, or in the Royal Ring which is a Name, better than of Sons and Daughters, Iſa. 56.5. The aſſurance whereof, is the Sweet-Meats of a Sanctified Conſcience, Prov. 15.15. which is Joy 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 Chriſts Sheep to hear his Voice, John 10.3. Cant. 8.13. Oh Soul, walk worthy of this Robe, und of this Ring: This returning Son ſaith not, becauſe I know my Father will diſown me no more, therefore I will play the 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 Mediatour of a better Covenant, which was Establiſhed upon better promiſes, Heb. 8.6. and 7.2. A Covenant of grace, and not of works.

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

N. B. Note well; 3. The Mystical feet, (to be …od here) are our Affections by which we Run from God, untill they be ſhod with the preparation of the Goſpel of Peace, Eph. 6.15. (Which is Armour of proof indeed) then do we Run to God; the Natural Motion of our Affections in the fallen Eſtate, is an uneaſy Trott, untill the Lord take us by the Arms, and teach us to go, Hoſ. 11.3. The Septuagint reads it [foreign] which ſignifies to pace, a more eaſie Motion to the Rider, &c. The Goſpel is the Doctrine p. 145Drine with our peace with God in Chriſt, there is Peace and Joy in Believing, Rom. 14.17. and 15,13. And when we are Goſpelized, (that is, ſhod with Goſpel Comforts) then are our Hearts enlarged to Pallace, or to run the way of Gods Commandments, Pſ. 119 32. By the Goſpel of Peace, God Creates Peace, Iſa. 57.19. Such a Soul toucheth not the Earth, (or Earthly things) with the bare feet, (his Affections) but treadeth in the World with a Goſpel-frame of Spirit, and then dare trample upon the Briars and Brambles, (Tribulations) of the World, becauſe 'tis well ſhod with Goſpel-peace in Chriſt, John 16.33. As there was Etham, (which ſignifies hard ground) for Iſrael to walk over betwixt Egypt and Canaan, Exod. 13.20. So there is much hard ground in our way to Heaven; and therefore we had need to be well ſhod with thoſe Goſpel-ſhoes, otherwiſe we ſhall halt, tire, and prove Apoſtates; 'tis only the pooreſt of 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 foreign 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 levyed by Solomon on his Subjects, ver. 15.

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

4. They keep our feet ſound, in Treading upon hard Ground, as before, for we are naturally Tender-footed, like thoſe Tender and Delicate Women, which would not 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 Gods way, &c. Pſ. 119.80.

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

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

7. Theſe Goſpel ſhoes, are lasting ſhoes, they laſt longer than the Shoes which Iſrael wore 40 years in the Wilderneſs, their ſhoes were part of their Raiment, which did not waxe Old in that time, Deut. 8.4. The Latchet of theſe Goſpel-ſhoes, ſhall never be p. 146broken, (as the Phraſe is,) Iſa. 5.27. For they are made of Iron and Braſs, Deut. 33.25. And do conſiſt of Eternal Spirit, Hebr. 9.14. and Everlasting Love, Jer. 31.3. So they laſt for ever, untill they bring us to our Journeys End: we are never bid to put them off, but always keep them faſt on our feet, Night and Day, &c.

Thus far the Congruity, this laſt brings in the Diſparty only to be named, as 1. Theſe Goſpel ſhoes are of Gods making, and not of Mans, 2. They are made of the skin of this fatted Calf, of a Crucified Christ, 3. They are to be ever worn, both 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 foreign] among their choiceſt Meat, and of great price as the word foreign ſignifies, 1 Pet. 3, 4. All Authors Interpret this fatted Calf to be Chriſt, upon whom we ſhould [foreign] 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 every thing,] Job 42 ver. 2. As he is ſaid [to break the Head of Leviathan in pieces, and gave him to be Meat to his Children, Inhabiting the Wilderneſs,] Pſ. 74.14. And 'tis ſaid alſo, [God will ſpread his net over that whale of the Sea, &c. Ezek. 32.2, 3. And [God will puniſh Leviathan, that crooked Serpent with a great and strong Sword, &c.] Iſa. 27.1. And will wound that Dragon, Iſa. 51.9. God can put an Hook in his Noſe, &c. Iſa. 37.29. And our God of Peace hath promiſed to Tread Satan under our feet ſhortly, Rom. 16.20. Yea, the time draws nigh, wherein our Lord will lay hold on the Dragon, that Old Serpent, the Devil and Satan, and bind him for many years, Revel. 20.1, 2. Thus our Jeſus Comforts us, as Joſhua did Iſrael, ſaying, [your Enemies are Bread for you (to eat up) fear them not, &c.] Numb. 14.9. If we be but repenting and returning ones, as this Son here was, &c. Satan is but a fatting all this time, even 6000. years, for the time of his full Torment, &c. Matth. 8.29.

But though this first ſenſe of our worst Foe, may conſiſt with the Analogy of Truth, yet the ſecond ſenſe of our best friend is more ſolid, Orthodox, and of more univerſal Reception; namely, that 'tis not Satan, but our Saviour is the fatted Calf, here 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. [foreign] Tranſlated, [Kill] here, doth properly ſignifie [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, foreign. 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 Oyl of grace above his fellows, Pſ. 45.7. God gave not the Spirit by Meaſure to him, John 3.34. There was [Modus ſine M…do,] Meaſure without, and beyond Meaſure, &c. 2. He was fatted with ſatisfactions for God, God ſaw the p. 147Travel 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 Honourable that he give, than only to receive, Acts 20.35. Of his fulneſs we all receive, and grace upon grace, John 1.16. for it pleaſed the Father, that in him ſhould all fulneſs dwell, Col. 1.19. A fullneſs without any emptineſs to follow it, for it is the fullneſs of a Fountain, and not the fulneſs of a Veſſel, that may be drawn dry; take a drop from the Ocean, and there is ſo much the leſs in it: But here it is, as Ignis & Ignita, fire, and things fired: If you light a Thouſand Torches at the fire, yet ſuch is that fulneſs 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 Augustin,) made indeed our Lord lean, yea, ſo lean, as one might tell all his Bones, Pſ. 22.17. Inſomuch, that the Phariſees looked upon him about fifty years old, John 8.57. When he was not yet Thirty three, they reckoned him much Elder for his Leanneſs, than indeed he was.

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

Thirdly, The Banquet was a Feaſt, made up of this fatted Calf, the ſineſt of Meat among the Greeks, (as above) 'twas a Feaſt of fat things, &c. Iſa. 25.6. Fat was forbidden under the Law, Levit. 3. ver. 16, 17. The Lean part of the fleſh only, was then the Peoples Portion: So that if God did not put his fat part to their lean part, they had but lean Commons to feed upon; but bleſſed be God for better and fatter food for us under the Goſpel, here is the fatted Calf to feed upon, a Feaſt of fat things, as before; yea, far exceeding that Royal Feaſt, which Ahaſuerus made for his 127. Nobles, &c. which laſted an Hundred and fourſcore Days, Esth. 1. ver. 1, 2, 3, 4, 5. &c. That was a prophane Feaſt, and had its End, even in great Diſcontent, ver. 12, &c. But this is an Holy Feaſt, (having not only good Chear, but alſo good Company, and good Diſcourſe, yea, and the King himſelf preſent at the Table, Cant. 1.12.) And this Feaſt doth laſt longer than that of an hundred and Eighty Days, yea, and ends with Joy and Comfort; yea, 'tis a Feaſt without any End, it laſts for ever, to wit, unto all Ages and Generations, this Calf laſts long N. B. There be formal Proviſions now indeed in ſome places among formal Profeſſors and Worſhippers of God in forms only, that ſeems to be Food, but are not really ſo, they feed upon the Skin of this fatted Calf only: But to all ſuch as Worſhip God in Spirit and Truth, John 4.23, 24. The fleſh of this fatted Calf, is Meat indeed, and his Blood is Drink indeed, John 6.55. Thoſe do dwell in Chriſt, and Chriſt in them, ver. 56. Here is mutual Complacency; on the one part, Chriſt Rejoycing in the Habitable parts of his Earth, Prov. 8.31. And Delighting in his People, Iſa 62. ver. 4. And on the other part, his People Delighting themſelves in the Lord Pſ. 37.4. Zech. 9.9. as they are round about God, Pſ. 76.11. And a People near to him, Pſ. 148.14. Revel. 4.4. and both Eat and Drink in his Preſence, Luke 14.15. Say with Peter, ['tis good being here for us,] Matth. 17.4. He ſpake nothing of Building a Tabernacle p. 148for 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, Phyſick &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 ſavour and ſweetneſs, they themſelves have found in him, ſaying, [What our Eyes have ſeen, what our Ears have heard, and what our Hands have handled, do we declare unto you,] 1 John 1.2, 3.

Thoſe are the Cooks, that make the moſt Savoury Meat for the Souls of their 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 laboured in vain, &c. Such Miniſters as God makes Fathers of Spiritual Children, cannot but be careful Cooks, to nouriſh up with the beſt Food, thoſe they have begotten by the Goſpel, otherwiſe they would be worſe than 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 Lords Boſom at the Supper, John 13.23, 25. and 21, 20. Oh! That we could do ſo at the Lords 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 fourty 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 Lords, as before, the People muſt not in any wiſe eat it, Levit. 3.16, 17. So the lean part belongeth to them as before, but Bleſſed be God, that his Goſpel hath amended the Peoples Commons, in putting his fat part unto our lean part, making us a Feaſt of fat things, full of Marrow, and a Feaſt of Wines on the Lees well Refined, Iſa. 25.6. The Goſpel lets down from Heaven, a great Sheetfull of all 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 foreign, as 'tis ſaid of Job, who would not Eat his Morſell himſelf p. 149alone: But he will have his Children (Fatherleſs ones, Hoſ. 14.3.) to feed with him, Job 31.17. And as here the Father feaſts his Penitent Son▪ upon the fatted Calf: The Antients have a Saying [foreign ſunt foreign 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 wellcome▪ &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: 'Tis ſaid, [The People will not Eat, untill the Prophet come to Bleſs the Sacrifice,] 1 Sam. 9.13. Sure I am, we ought not to Eat the Lords Supper, or ordinary Food, untill our Lord come to bleſs it to us: 'Tis ſaid likewiſe by Samuel to Jeſſe, [we will not ſit down, untill David come hither,] 1 Sam. 16.11. Sure I am alſo, we ſhould not ſit down at any Religious Service, without the preſence of Chriſt, whoſe Father and Figure Literal David was: Oh! Pray for that precious priviledge▪ that we may lean upon our Lords Breaſt and Boſom, eſpecially at the Supper-Ordinance, as that Beloved Diſciple John did, at Chriſts laſt Supper, John 13.23, 25. and 21, 20.

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

Enquiry, Who is this Envious one?

Anſwer 1. The Jews who Envy'd the grace of God given to the Gentiles, Acts 13.45. and 14.2. and 17.5, &c. 2. Hypocrites, as the Phariſees who oft murmured at Chriſts Receiving the Publicans, and who held God to be in their Debt, ſaying, [foreign] 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 Gods Favours, as well as others; contrary to, Rom. 12.3.10, 16. Gal. 6.3, 4, and Phil. 2.3. So Envy may encline them to Repine, that others receive ſome Divine Diſpenſations of gifts and graces, which they want, whereas we ought to eſteem others better than our ſelves, and to ſay with Jacob, [we are leſs than the leaſt of Gods Mercies,] Gen. 32.10.

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

N. B. Note well; 2. The Candour of God towards us when froward, not dealing 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. ſhewing, that a ſinful Soul, is a Dead Soul, Matth. 8.22. Eph. 2.1. and 5.14. 1 Tim. 5, 6. And that True Regeneration, is a new Reſurrection. Yea, and that no Right Rejoycing can be, but where there is a Real Reconciling to God: Then is there Joy in Heaven, ver. 7. and 10.24. here, and Joy on Earth in the Heart of the Reconciled, &c. Phil. 3.3. and 4.4. and 1 Theſſ. 5.16.

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

The 1ſt is, The poſition in the Congruity, teacheth by the Parable of the Ʋnjuſt Steward, 1. That we are but Stewards of all the good things that God lends us, and we muſt give an account unto our Lord, how we uſe them; therefore ought we to be caſting up our Account between God and our Conſciences, we ſhould call our Faithleſs Hearts, unto a Faithful Reckoning duely and daily, even every Night when going to Bed: And 2. that ſeeing we are but Stewards intruſted with thoſe goods for a Time, 'tis our higheſt piece of Prudence ſo to improve them, as may be moſt for our Comfort, when called to Account for them. 3. The Diſparity of this Parable, betwixt an Earthly and our Heavenly Maſter, appeareth in this, the Steward dealt Diſhoneſtly p. 150with his Lord, in abbating his Debtors Obligations, hoping Entertainment among them, when Caſhiered by his Maſter: The Policy of this Action, his Lord commendeth, but not the Honeſty of it; for it was loſs to his Lord, yet was it gain to the Servant, in thus prudently providing for himſelf for the future, &c. becauſe they had differing Intereſts, the gain of the Servant, was a loſs to the Maſter, but 'tis otherwiſe betwixt our Lord and us; for it hath pleaſed him ſo to Twiſt his own glory with our greateſt good, that no Man can better improve Gods goods for their own Intereſt, than he who beſt uſeth them for Gods glory, and contrà &c. ver. 1, 2, 3, to 9.

The 2d part is the Suppoſition under the Perſon of the Phariſees, who were very Rich, Vitious, and Avaritious, they Derided his Doctrine, the Greek word, ver. 14. is [foreign] 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 foreign, Silver-lovers, and Devourers of Widdows Houſes, Matth. 23.24.) could not bear him ſaying, [Ye cannot ſerve God and Mammon,] Matth. 6.14. and here ver. 13. Theſe two Maſters are Incompatible, and the variance between them is 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 Gods Touch-ſtone, though it gliſters much in Mans ſight, [Sordet in Conſpect is Judicis, quod ſplendet in conceptu operantis,] ſaid Bernard, which is Engliſhed here, [What is highly Eſteemed among Men, that ſame is no better than a Beautiful Abomination in the ſight of God,] Rotten wood will ſhine in the Night, but this ſhining proceeds from its own Rottenneſs; Chriſt tells them here, that notwithſtanding all their Gawdy ſhews of Devotion before Men, yet God well knew there was nothing but Rottenneſs and hypocriſie in their Hearts, ver. 15. and Matth. 23.13. &c. Where he Denounceth eight dreadful Woes againſt thoſe painted Sepulchres, and as by ſo many Links of an 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 ſignifie [God is my Help] when no Man will help me. 'Tis objected alſo, that Parables are uſually drawn from things preſent in this life, and not from future in the World to come: Therefore the beſt Opinion is, 'tis partly an Hiſtory, ver. 19, 20, 21, 22. and 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, p. 151Wrete hed and Miſerable, (as is ex preſſe, Rev. 3.17.) and full of Sores, as here ver. 20. They were then Accounted Dots by the Jews, Matth. 15.26. Not worthy to Eat up cr…ms that fell from their Table, though themſelves were a Company of wanton and …ll, fed Children▪ ver. 27. Matth. 15. as this Glutton had no Offall, nor the Dogs part for Lazarus, &c. Indeed Chriſts laſt words in this Parable, Luke 16.31. Seem to intimate that the Jews are one part of it, who then would not …ear Moſes and the Prophets, &c.

N. B. Note well; The principal point of Divine Truth, which this portion of 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 Errour, is commonly called Dives, as if it had been his proper Name; but [waving this Miſtake,] the word muſt he taken Appellatively, for a Rich Man, (which Dives ſignifies) as it is rightly▪ Tranſlated, and ſo he is not ſo much as named, (who he was) as the poor Man is named Lazarus, becauſe there be too many ſuch Rich Miſers among us, not worth naming, whoſe Names are written in the Earth, (ſoon Cancelled) Jer. 17.13. The Name of the wicked ſhall Rot, Prov. 10.7. God puts out their Name for ever and ever, Pſ. 9.5. And ſuch Wretches David accounted 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 Gods Abhorrency of thoſe Mammoniſts, (that Worſhip their Golden Calf) inſomuch that [God will take away their Names, and they ſhall no more be remembred by Name,] Hoſ. 2.17. and what ever Name this Rich Man had, [He left it behind him for a Reproach, and for a Curſe to Poſterity, Iſa. 65.15. Whereas this godly poor Man, (who made God his help, as the Hebrew ſignifies) hath his Name Recorded both in the Book of Truth, (the Bible) here, and likewiſe in the Lambs Book of Life, Luke 10.20. Phil. 4.3. Rev. 13.8. and 17.8. Though this poor Beggar was diſregarded of Men, yet found he favour in the Eyes of God, ſo that God knew him by Name, as he did Moſes, Exod. 33.12. and left this Lazarus's Name upon Scripture-Roll, and Record as a Cordial, to comfort the godly poor in all Ages and places.

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

As his Wealth and Profit was one of his Trinity of Gods, ſo Pleaſure and Delight was another, his Belly was his God, Phil. 3.19. which he daily pleaſed and delighted, with the moſt dainty and delicious fare, hereby his Table became a Snare, Pſ. 69.22. in 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 ſatisfie a Glutton's Appetite: Whereas God will deſtroy both his Belly and his Meats, 1 Cor. 6.13.

The Third of his Trinity of Gods, was his Honour and Ambition, Churliſh Nabal kept a Feast at his Houſe, (out of his Pride and Haughtineſs) like the Feast of a King, 1 Sam. 25.36. And this Rich Caitiff, (out of an Haughty Humour) muſt likewiſe be Apparelled with the Apparell of a King; he thought it was highly for his Honour, [to be Clothed with Purple,] which is eſteemed Royal Apparell; nor did he put upon him thoſe Robes only upon Extraordinary occaſions, but (as the Greek word [foreign] 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 p. 152of 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 pitty upon the poor, Lendeth unto the Lord, and that which he hath given, he will pay him again,] Prov. 19.17. Here's Bleſſed Security, for True Charity, even a Bill under Gods own Hand for Repayment, wherein for God to fail, is (with Reverence be it ſpoken,) to forfeit his own 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: 'Tis 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 Leproſie, both which, made him a Miſerable Man indeed, yet was he a Truly Religious Man, making his God to be his Help, as Eliezer ſignifies, otherwiſe he could not have been carryed upon the Wings of Angels into Abrahams Boſom, when he dyed, ver. 22. 1. As to his Poverty, it was the worſt ſort of ſuch Poverty, as is conſiſtent with Piety, indeed there be three ſorts of Poor, there be Gods poor, the Worlds poor, and the Devils poor, but Lazarus was one of the firſt ſort, yet of the loweſt ſort thereof, as he was reduced to Beggary; for Chriſt Inſtances here two Extreams, firſt an Exceeding Rich Man, and then an Exceeding Poor Man, &c. So that this poor Man's poverty, was a pinching poverty, and as Lazarus, Hebr. quaſi lo…ezer, ſignifying no Help, he was Deſtitute of all Relief from Man.

There was indeed ſome difference betwixt him and the Rich Man in Cute, in the fleece, but none at all in Carne, in the Fleſh, for God is the Maker both of Poor and Rich, Prov. 22.2. Though this poor Man was Sine cibo, without Bread or a Crust, yet was he not ſine Christo, without a Chriſt, that Bread which came down from Heaven, even the Bread of Life, John 6.35, 48, &c. N. B. Note well; 1. Thoſe that be poor of Gods making, may obſerve from this Lazarus, that Piety and Poverty may conſiſt together, and ſuch ſhall have a Rich Reward in Heaven, however they be pinched upon Earth, as this poor Man was, and had a Manſion of glory at laſt. N. B. Note well; 2. Gods poor muſt conſider for their Comfort, while they be pinched here below, how the Providence of God provides for the little Wren, a weak poor Bird, which hath ſometimes in her Neſt, a Multitude of helpleſs little young Creatures, yet even then ſhe lives as merrily, skips about as lively, and ſings her Note as pleaſantly as at other times. Fear ye not therefore, ye are of more value with your Heavenly Father, than many Wrens, many Sparrows, Matth. 6.26, 32, and 10.29, 31. They have only Creation-love, but you have alſo Redemption-Love, though the Worlds poor, much leſs the Devils poor, (who are prophane) have no ſuch Encouragement, &c. If you be Gods poor, you may run down Unbelief by Arguing thus, though I have nothing before hand, no more hath that Merry Wren, nor other Fowls of the Air, &c. though I have a great charge, yet ſo hath ſhe, &c. and though I have ſorry Means and Ways of getting neceſſary Supplies, yet much leſs hath ſhe, notwithſtanding her Maker God, (the great Provider of all his Creatures) doth provide duly and daily for her and hers, foreign, 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 p. 153much more kindneſs for the Daughters of Sion, &c. N. B. Note Well; 3. Conſider how all Chriſts Sheep thrive beſt upon ſhort Commons, Gods Daniels likes well, and looks fair and fat, when fed only with pulſe and water, Dan. 1.12, 15. Man lives not by Bread alone, &c. Mat. 4.4. the Lords People do Travel ſafelyer through the Valley of Bacah, (which ſignifies Tears) then when they pitch their Tents in the plains of Sodom. Righteous Lot made but an unrighteous Choice, when he chuſed to Sojourn in that well-watered Country, Gen. 13.10, 11, 13. with Gen. 19.4. &c. It is much better to be pickled, (and ſo preſerved) in Brime, than to rot in Honey: Proſperity of Fools doth destroy them, ſaith Solomon, Prov. 1.32. It often proves too ſtrong Wine for weak Brains, and doth Intoxicate, &c. Davids Heart, (and Harp too) was kept in better Tune for God and Godlineſs, when he waſhed his Couch with Tears, Pſ. 66. than when he (with Job, chap. 29.6.) did waſh his ſteps with Butter: if it may be ſaid that Adverſity hath kill'd its Thouſands with Saul, ſure I am, that Proſperity hath kill'd its Ten Thouſands with David.

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

N. B. Note well; The Lepers under the Law, were not ſent to the Phyſician, but to the Prieſt, Levit. 13.2, 3, 5, 6, &c. Hence our Lord (to Confute the Jews Cavill, that he oppoſed the Law) bad the Leper, [go ſhew thy ſelf to the Prieſt,] Matth. 8.4. to ſignifie, that the Prieſt under the Law, was a Type of Chriſt, who is a Prieſt for ever▪ Hebr. 7.3.17. Who is Jehovah the Phyſician. Exod. 15.26. The Sun of Righteouſneſs with Healing in his Wings, Mal. 4.2. And who Healeth all our Diſeaſes, Pſ. 103.3. Unto whom we all (that have the fretting Leproſie of ſin) ought to come for Cure: It may not be ſaid here, why did not Chriſt Cure this Leper, as he did many other Lepers? for this Story of Leprous Lazarus, was of one long before chriſts coming in the fleſh: Auguſtine and Prudentius, think him to be that Eleazer, who was the Faithful Servant of Abraham, Gen. 24.2, 3. &c. And who for his Faithfulneſs, now reſteth in the 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 begg'd) came forth, and were kinder than their dogged Maſter, and licked his Ulcerous Sores; which ſheweth, that Man in the fallen Eſtate, is not only like Brute Beaſts that Periſheth, Pſ. 49.12, 20. But is become worſe, and fallen below them in 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 Balaams Aſs, proved Wiſer than his Maſter, who became the worſt Aſs of the two, and had been ſlain, had he not been ſaved by the Wiſdom of his Aſs, Numb. 22. ver. 23, 25, 27, to 34. And thus God often ſends Man to the School of Inferior 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 Oxe knoweth his owner, and the Aſs his Maſters Crib but Iſrael doth not know, my People doth not conſider, a ſinfull Nation, a Seed of Evil doeos, they are gone away backward, Iſa. 1.3, 4.

N. B. Note well; This Godly Beggar was in League, and at Peace with thoſe Brute Beaſts, the Gluttons Dogs, according to the promiſe, [thou ſhalt be in League, &c. p. 154with 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: 'Tis Remarkable, while the Image of God did ſhine forth in the firſt Adam, that he had Dominion over all Beaſts, Lions, Dogs, &c. Gen. 1.28. But by his fall, he loſt this Dominion both for himſelf, and for all his Poſterity: yet ſo far as this loſt Image is renewed and reſtored by the ſecond Adam, to his Redeemed, this Dominion is in part reſtored alſo: Hence are we told by Antient Martyrologiſts, that in the Ten Primitive Perſecutions, neither the Dogs, nor the Lyons, dired to Tear thoſe Chriſtians, (when the Law then was, Chriſtianos ad Leones) that were caſt forth to be Torn by them, untill their Perſecutors did cover them with the skins of Beaſts, that they might miſtake them, to be but Beaſts like themſelves.

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

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

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

Secondly, Dives, (ſo call'd) dyed alſo, and was buryed, ver. 22. This is all that is ſaid of him, leaving his Attendance at Death, and his paſſage after Death, to be 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, 'Tis ſaid here, [the rich Man alſo dyed,] his Riches (whereof he had boaſted, Pſ. 49.6. and wherein he had truſted, Pſ. 52.7. Mark. 10.24. during his life) could not now deliver him from Death, Prov. 11.4. Death is the end of all worldly glory, Pſ. 49.10. 'Tis Appointed unto all Men once to dye, Hebr. 9.27. None of his Skillfulleſt Phyſitians, with their Conſtlieſt Cordials, could Redeem him from being Arteſted, by that grim Serjeant Death, and when Dead [he was Buried,] and poſſibly p. 155the whole Town attended him to his B…rying-place, whereas poor Lazarus probably had but four Bearers of his Body, and a few following the Bier, &c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave, yet poor Lazarus's Soul was, in a far more ſplendid State, carryed up into glory: Whereas no Funeral Solemnities, not the choiceſt ſweet purfumes could Cure, much leſs ſave this Gluttons▪ ſtinking Soul, which … certainly feized upon by Devils, with greedineſs, at its departure out of his Body, who hurryed it away haſtily to Hell, the next news we hear of him, is, he that had been Clothed [in Byſſo] in Silken Robes while he lived, was now groaning [in Abyſſo] in that Bottomleſs pit, whereinto thoſe Devils had plunged him, when he was dead: The Lord let him live the longer to Repent in, but he Repented not, Revel. 2.21, 22. So now God bid the Devils to take him, &c.

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

N. B. Note well; Abrahams Boſom is a Metaphore, either taken from Feaſts, whereat it is ſaid, the beloved Diſciple leaned upon our Lords Boſom, John 13.23. and 20, 21. or from the manner of a kind Father, who when his Child is weary with running about, or hath met with a knock therein▪ immediately takes up his Child, and lays it in his Boſom for its Eaſe, Cure and Comfort, N. B. Note well; this Honour have, all the Saints, Pſ. 149.9. That as the Palſy-Man was let down in his Couch, through the Tiling of the Houſe top, into the midſt of the lower Room before Jeſus, Luke 5.18, 19. Even ſo (ſave only the difference of that was Deſcending, but this is Aſcending) every 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 carryed 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 carryed 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 Chriſts left Hand, in his Leproſie and Poverty, yet after his Death, he is ſeated at Chriſts Right Hand, among the Bleſſed Sheep, &c.

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

N. B. Note well; The Glutton is now gone to his own place, (as is ſaid of Judas) Act. 1.25. and poſſibly with as much noiſe as Judas did, whoſe Bowels did Bityſt out, ver. 18. Becauſe he had no Bowels of Compaſſion towards his Maſter, his Belly broke in the midſt with an huge crack▪ as the word [foreign] 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 pitty, (who had ſhewn no pitty) Miſery without Mercy, (who had ſhewn no Mercy) Sorrow without Succour, Crying without Compaſſion, Miſchief without Meaſure, and Torments without End, and paſt Imagination: This Teacheth us that great Truth, [Sinfull pleaſures in this Life, are puniſhed with painfull Torments in the next Life,] Say to the Wicked, it ſhall be ill with them, &c. Iſa. 3.11. Such go away into Everlaſting puniſhment, &c. Matth. 25.46. Gehennae Meminiſſe non ſinit in Gehennam Incidere, ſaith Chryſoſtom, to remember what Hell is, for Horrour and Terrour, might be a good means to hinder Men from being Hurryed p. 156into 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, [foreign] in Hell, which is ſo called, ab foreign, 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, untill ſhe be dying. Ʋtinam ubique de Gehennâ Diſſereretur, ſaith Chryſoſtom, would to God Miniſters would Preach of Hell every where, that at leaſt fear of puniſhment might drive Men from wickedneſs, when love to Life and Salvation will not draw them to Holineſs, and the love of Chriſt conſtrains them not, 2 Cor. 5.14.

Thus far the Occaſion, now Secondly the Dialogue it ſelf, which conſiſts of two General parts, the 1. Is the Humble Petition of this Damned Soul, which he, in all ſimplicity, preſented unto Father Abraham, ſitting in a Manſion of glory with bleſſed Lazar… in his Boſom: The 2. Is Father Abrahams Anſwer to his Petition, entirely Negative, rendring 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 foreign or Typical Exemplification, is, that the Souls have a diſtinct Exiſtence and Subſiſtency, differing from the Bodles of Mankind, they dye not with the Body, nor ſleep after Death, no… are they ſhut up in Subterraneal Caves, but all Spirits (or Souls) at the Death of the body, returns to God that gave them, Eccleſ. 12.7. from whence they receive their 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 [foreign] 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 Taſt, with a moſt Ravenous and unbearable Hunger and Thirſt, &c. yea, and 5. All the Senſible parts, ſhall feel the intolerable Torments of the burning fire: This Glutton had too dainty a Tongue, which he had abuſed on Earth, and now that very Member is Tortured in Hell. He had been Drunk when living, now is dry when Dead. As Eyes Ears, Hands, &c. be aſcribed to God, ſo here to Souls figuratively, &c.

Remark the 5th. Abraham calls this Damned Soul, Son, as he was a Jew, or as he was but young; but as this Title was no better than cold Comfort to him in flames, no more will a bare profeſſion, (without the power) prove to many at laſt; nor did his Wealth profit him any more than his profeſſion, of being a Member of Abrahams p. 157Church, nor is he blamed for having good things, (for they are not Evil…r themſelves) but for his abuſing them: Abraham, Lot, Iſ…, Jacob, J… David, Joſeph of Arim… thea, &c. were all Rich Men as well as he, but they all had Wiſdom or improve their Wealth, &c. poor Lazarus, lay in rich Abrahams Boſom.

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

Remark the 7th. Dives (ſaith Grotius) deſired not Lazarus's Spirit to walk, but to riſe from the Dead; but 'tis ſaid of Man, when he goes hence, he ſhall be ſeen no more, Job 7.8. Pſ. 39.13. One from the dead, will not do to Convert, for God hath not appointed it as a means, hence this Mans Name-ſake Lazarus, John 11. was raiſed from the dead, yet the Jews believed not, no nor Chriſt himſelf after his 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. 'Tis called Deſtruction, Rom. 9.22. Phil. 3.19. 1 Theſſ. 5.3. 2 Theſſ. 1.9. 2 Pet. 2.1, 12. The Wicked are made to be deſtroyed for their Wickedneſs, Prov. 16.4.

2. 'Tis called Death, not in the natural Senſe, but as it is an Everlaſting 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. 'Tis 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. 'Tis called a day of Wrath, Prov. 11.4. Job 21.30. Zeph. 1.15. To which all the Children of Wrath, Eph. 2.3. are appointed, 1 Theſſ. 5.9. They Treaſuring up Wrath, againſt the day of Wrath, Rom. 2.5. Their Work is bad, but Wage is worſe, &c.

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

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

Remark the 9th. We can ſcarce open a Window, to give a little light into 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 dyed in the Lord, &c. There the Joy is too great to enter into us, but we muſt enter into is, Matth▪ 25.21, 23. This Joy of our Lord is unſpeakable, 1 Pet. 1.8. There our Wills will be fully gratified, our Underderſtandings know enough, and all our Senſes ſhall be ſatisfied with all ſuitable Objects, yea, p. 158and all thoſe ſatisfying Joys ſhall be as freſh, as new, as ſweet, and Raviſhing, Millions of years after our Enjoyment of thoſe Manſions, as they were at the firſt Moment of our Entry: As the light of the Sun is as delightfull now, as it was at its firſt Creation, almoſt 6000. years agoe.

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

Then after more Divine Documents, Luke 17.1, to 10. In ver. 11. Chriſt is there going his laſt Journey to Jeruſalem, cleanſing ten Depers, in his way thither, ver. 12, 13, 14, &c. of all which after. Now Mathew and Mark come in again, (after a long Interval,) and concur in giving a joynt account of ſome Remarkable Tranſactions of Chriſts life, after he paſſed over Jordan, Matth. 19.1. to 13. and Mar. 10.1. to 13. alſo, They relate, 1. The ſtory about Divorces; the Old Cavillers do haunt him like evil Ghoſts here alſo, and would have catched and calumniated him by their captious queſtions in this point, 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 it ſelf) giveth ſuch an Anſwer, as neither contradicted Moſes Law, nor his own Doctrine, Matth. 5.32. Nor made him Odious (as they aimed) either to the Man, or to the Woman, and ſo they were baffled in this Trap alſ… as they had been before, about Traditions, Sabbath-keeping, Faſting, paying of Tribute, &c. for he avoids the Snare by Authority of Scripture, (their Ignorance whereof, was the ground of their Miſtake) and by Reducing their Errours to the firſt Inſtitution, Gen. 2.24. which makes Man and Wiſe one fleſh, ſo cannot be ſevered for any light Cauſe, (as their Cavil was worded, Matth. 19.3.) No not for any cauſe, ſave only for Fornication, (which Diſſolves the Marriage knot, and deſtroys Humane Society) ver. 9. N.B. Note well; though Moſes as a Magistrate, (not as a Prophet) did Licenſe (not command Divorces in ſome caſes, yet was it for the hardneſs of the Husbands Heart, who would have deſtroyed his innocent Wife, in caſe he had been bound to keep her, Deut. 24.1.3. This Civil Sanction, was an Humane Permiſſion, only to ſave from puniſhment, not a Divine Precept to ſalve the ſin; And it was Temporary only. Chriſt (the Great Lawyer) better informs them, &c. Though the Objectors oppoſed Scripture to Scripture, (as all Hereticks do) yet were they non-plus'd, for they reply nothing, being Convinced in their own Conſciences, that Divorces were unlawfull upon all accounts, ſave upon Adultery: His Diſciples indeed, give their ſudden Sentiments hereof, which were full of folly, intimating a love to liberty, even from the Law of God: But Chriſt ſets them to the Rights alſo, ſaying, [All Men cannot receive your ſayings] ſave thoſe of a frigid Conſtitution, and that have the gift of Continency, &c.

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

p. 1593. Thoſe three Evangeliſes, (Matth 19.16 Mar. 10.17. Luke 18.18) Give the account of the Conference betwixt Chriſt, and the young Noble Man, who had been well bred, both for po…s and Civil poſture, he came con…eeing to Chriſt, Mar. 10.17, and for matter of piety, he was no Sadducee, for he enquires after Eternal Life, which they denyed, and although but young, he hearhens after Heaven, and though he were Rich, yet comes he running to Chriſt, whereas great Men keep their port, walk leiſurely, In State or Majeſtick ſtructing; &c. yet this Ruler came running, [gr…ſſ… grallatorie] which argues his Earneſmeſs in ſuch a Man of Quality very unuſual: Beſides he was Holy in his own Eſtimation, and hoped to be approved of by Chriſt, for he knew much of Gods Law, and had done much of it, yea, ſo much, as that he ſeemed in his own thoughts to want work, and to be before hand with God: Beſides, he appears in his Addreſs, to be a Docible Diſciple, propoſing the moſt needful and difficult Queſtion, (…rarely moved by Rich Men eſpecially, though it concerns both Rich and Poor) crying, [good Maſter, what good thing ſhall I do, that I may have Eternal Life?] he comes not (as moſt Rich World lings do) to enquire after a good purchaſe, a good penny worth, &c. but though he had Wealth enough to make him Happy in this World, yet muſt he have ſomething better to make him Happy in the World to come… In a word, he went ſo far, as Chriſt looked upon him, and loved him, Mar. 10.21. to wit, as a Tame Creature and fit (as a good Moral Man) to live in a Civil Society: Howbeit, Chriſt ſaw, 1. Some Secret Flattery in his Complement to him, therefore reproved him, ſaying, either confeſs one to be God, or do not call me good: 2. Some leaven of Phari…ſm in his queſtion, though this Gentleman was no Sudducee, yet was he a Phariſee, and of that 7th. ſort (ſaith the Talmud) which ſay, [tell me what I ſhall do, and I will do it] though he thought not to be ſaved, [Opibus] by his Wealth of Riches yet he did [Operibus] by his Works of Righteouſneſs. 3. Some poiſon of Hypocriſie lurking in his Heart; therefore Chriſt ſaith not to him [believe the Goſpel] but [keep the Law] that thou mayeſt be ſaved? That is, the whole Law in all parts of Duty, and without the leaſt Deviation into ſin, (which is impoſſible for fallen Man to do) Hereupon this Hypocrite ignorantly anſwers, [All theſe have I kept, &c.] having bean reſtrained from the groſſer ſins, againſt the Second Table (which only, not the firſt, was propoſed to him) overlooking all Contemplative wickedneſs in the inner Man, &c. As alſo his defects in Duties to Man, which detected his Rottenneſs in his Duties to God. 4. Chriſt ſaw Some Damnable Pride and Preſumption in his Spirit, diſcovered by his Speech, [What lack I yet] as if he had made God himſelf, become a Debtor to him, for his Works of Supererogation, and as if he now inſulted over our Saviour, being but a Trivial Teacher, who could not call him out to a Lecture beyond the Law, &c. Though he lack'd not a loud lye, in proclaiming himſelf to be without ſin (which never any Patriarch or Prophet did) yet lacked he the quieting of his own Conſcience, (which all his conceited Righteouſneſs could not becalm) for this Yonkſter, notwithſtanding all his ſuppoſed Merits, ſtill cannot be quiet, but muſt riſe up, run and ask, [foreign What lack I yet?] Therefore Chriſt at laſt cuts this Coxcomb quite, with a perſonal and particular precept, (ſuch as was that to Abraham, for killing his Son) Go ſell all, and give to the poor, then come take up my Croſs, and follow me, This Tryal made him troubled, turn his back of Chriſt, who might have his Heaven to himſelf for him, he had a Months-mind to Heaven, and cheapens it, but was not willing to go up to the Price of it; that thorough Sale of all, choaked him, he liked no ſuch Terms; ſo being Wodded, and Weaged to the World, Renounces Chriſt, rather than it, and ſo do all Worldings, that do Truſt in their Wealth, they are the Camels and Cables, that cannot paſs through the Needles Eye, Mar. 10.24.