A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 27 (2 of 3)

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 27 (2 of 3)

p. 125This Tower is not like Jona's Gourd, which, though without any pains, he took to rear it, it became a Refreſhing Shade, and a Delightful Arbour to him, yet as it ſprung up in a Day, ſo it withered away in a Day, becauſe God ordered a Worm to devour the Root of it, Jon. 4.6, 10. But if Chriſt be at the Root of this Chriſtian Tower, and be the Foundation (as above) of this Spiritual Building, though it coſt us much pains, yet will it laſt us for ever, &c.

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

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

Enquiry, What is the Coſt?

Anſwer, 'Tis Twofold, firſt pains in doing Work, and Secondly, pain in ſuffering Work, firſt, of the firſt pains in doing, we are bid, [foreign] ſtrive to an Agony, (as the word ſignifies) to enter in at the ſtrait Gate, Luke 13.24. and the ſame word is uſed, Rom. 15.30. God indeed ſaith, that the Meek ſhall inherit the Earth, Pſ. 37.11. Matth. 5.5. but he ſaith alſo, that the Violent ſhall inherit Heaven, [the Kingdom of Heaven ſuffers Violence, and the Violent take it by force,] Matth. 11, 12. Holy zeal (as it were) doth Storm Heaven, as the Beſiegers do Storm a Beſieged City, &c. Non opus eſt pulvinaris, ſed pulveris, ſaith Bernard, no need of leaning idlely upon a Cuſhion, but rather of raiſing duſt by a furious Marching, ſuch as Jehu's was, 2 Kin. 9.20. David did all things for God, with all his might, as in his Religious dancing before the Lord, 2 Sam. 6.14. much more in his Praying and praiſing Work, wherein he calls up all that was within him, Pſ. 103.1, 2. Thus he likewiſe prepared for Gods Temple with all his might. 1 Chron. 29.2. and his Son Solomon ſaith, [Whatſoever thy Hand finds to do, do it with all thy Might,] Eccl. 9.10. we ſhould do as Samſon did, when at the Pillars of Dagons Temple, [He bowed himſelf with all his Might,] otherwiſe we cannot pull down or mortifie the power of Corruption in us, for tis ſaid [the Righteous are ſcarcely Saved,] 1 Pet. 4.18. the Greek is, [foreign] the ſame word is uſed, Acts 27.7, 8, 9, 10, &c. To ſhew the Toiling and Turmoiling, the Danger and Damage that attended their Voyage, they were ſcarcely ſaved indeed; ſo the beſt of Men, are but Men at the beſt, and not without much adoe, can they get to the Harbour and Haven of Heaven and Happineſs: We muſt eat our Spiritual Bread, (as well as our Temporal) in both the Sweat of our Brows, and of our Brains, and all little enough to help us home to our Fathers Houſe: David will not offer to God, of that which coſt him nothing, 2 Sam. 24.24. He will not offer burnt offerings without Coſt, 1 Chron. 21.24. He would not have the Bounty of the Donor, to ſwallow up the Devotion of the Offerer, N. B. Note well; Such Men are not of his Holy Mind, or Tender Tempe… ▪ wo offer to God the Labours of other Men, not regarding p. 126what God ſaith, [I hate Robbery for Offerings,] Iſa. 61.8. N. B. Note well, David ſpeaks to every one of us: [Ariſe and be doing, and the Lord be with thee,] as he did to his Son, 1 Chron. 22.16. we ought all to be doing ſomething at the Building of this Tower of Godlineſs every day eſpecially every Lords day, Lecture day. Secondly, pain in ſuffering. The Building of this Tower, may coſt us, 1. the ſpoiling of our goods, Hebr. 10.34. as it did the Primitive Chriſtians, in the Ten firſt Perſecutions, and in all after Ages; yea▪ and in our own Age of late alſo. 2. Baniſhment, which Lawyers call a Civil Death, when Men are driven away from their neareſt and deareſt Relations and Comforts, that ſweeten our lives to us, yea, it may be a Baniſhment out of our own Native Country, wherein there is a Secret Vertue to draw out our own Hearts, and to unite our Affections to it, not without a pleaſing kind of delight, whereof no reaſon can be rendred, ſave only this, [patriam quiſque deligit, non quia pulchram, ſed quia propriam,] every Man loves his own Land, not becauſe it is better than others, but becauſe tis his Native Soil, &c. Now to be caſt out from our own Country, into Forreign Countries, among a People of ſtrange faces, and of ſtrange Languages we underſtand not, is Coſtly and Uncomfortable, more eſpecially to be caſt into the Howling Wilderneſs among Indians, which came to paſs in former Times, &c. to thoſe Baniſhed into New-England, &c. 3. Impriſonment, which is a Total Deprivation of Liberty, and which ſtands in Competition with life it ſelf; how many have loſt their lives, to purchaſe their Liberties? a life of Thraldom, is no better than a lingring Death: The Language of Priſoners, is a ſad, ſorrowful and ſighing Language, Pſ. 97.11. their Speech is nothing but Sighs. It was in a Priſon, that Joſephs feet were hurt in the Stocks, and the Iron entred into his Soul, Pſ. 105.18. yet ſin could not enter into his Conſcience: 'Tis ſad to lay bound in Affliction and Iron, Pſ. 107.10. Jeremy was caſt into a Dungeon, Jer. 38.6. 4. Torturing Torments, our fleſh naturally deſireth eaſe, and if we conſult with fleſh, (which Paul durſt not do, Gal. 1.16.) we ſhall ſay as that Carnal King ſaid, he would lanch no farther into the Sea of Religion, than to come ſafe to ſhore at Night: and as an other Carnal Cardinal ſaid, he would not follow too near at the Heels of Truth, leſt it ſhould knock out his Teeth, 'tis beſt ſleeping in a whole Skin, &c. 5. Yea, Death it ſelf it may coſt us, which is called by the Philoſopher, [foreign] the moſt formidable of formidables; 'tis natural with all Mortals, to fear their going down into Mare mortuum, the Chambers of Death, (ſo called, Prov. 7.27.) into that Dead Sea: Death is called the King of Terrours, Job 18.14. and is a Terrour to Kings as well as to Subjects, until God ſay to us, as he ſaid to Jacob, [fear not to go down to Egypt, (or to the Grave) for I will be with thee, and I will bring thee back again,] Gen. 36.1, 2, 3. this makes Death, [portum bonae ſpei] the Haven of good Hope: Though the wicked be driven away in their wcikedneſs, yet the Righteous have hope in their Death, Prov. 14.32. Unto all the five aforenamed may be added, 6. The Tryal of Cruel Mockings, while we ſuffer any, or all the aforeſaid; all are put together, Hebr. 11.35, 36, 37, 38, &c.

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

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

The Second Parable, Luke 14.31, 32. Is of the ſame Import with the former, of Building a Tower, therefore a ſhort glance upon it may ſuffice, and that only upon the p. 127few differences betwixt them, as 1. The Firſt▪ hath a Relation betwixt a perſon and a thing, to wit, betwixt a Builder and a Building; but this Second, is betwixt two Perſons who wage War, the one againſt the other. 2. In the Firſt, the Builder might be a Commoner a Subject to a Soveraign, &c. but in this Second 'tis no leſs, no lower than a King the Soveraign himſelf, Warring againſt another of the ſame Rank, &c. 3. In the Firſt, there is only a making as good an Eſtimate (as is meet) of the Coſt and Charges the compleating of the Tower may Require; but in this Second, a Serious conſideration is requiſite, not only concerning the Charges, but alſo concerning the Strength the King is able to produce, for managing his undertaken Warr unto any happy Succeſs, &c.

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

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

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

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

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

Thirdly, The matter of Chriſt's convincing Sermon is Threefold, 1. The Parable p. 128of the loſt Sheep, 2. Of the loſt Groat, and 3. Of the loſt Son. Firſt of the loſt Sheep.

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

The Firſt Enquiry, Who this Man is?

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

The Second Enquiry, What is this loſt Sheep?

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

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

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

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

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

p. 1293. But 'tis better to underſtand this 99. to be Men only, and not Angels, either good or bad, for 1. Angels and Men are not of the ſame Species or kind, as the left Sheep, and the loſt Sheep, undoubtedly are in this Parable, and 2. The good Angels are the Friends that rejoyce at the finding of this loſt Sheep, as the Evil Angels or Devils are the Foes that envy and oppoſe it, but 3. becauſe the Lord ſpared not the Angels that ſinned, 2 Pet. 2.4. Nor did Chriſt take on him the Nature of Angels, Hebr 2.16. As he both ſpared Man, and took on him Mans nature for Mans Redemption and laid down his life, (which he took up) for Mans Salvation.

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

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

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

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

Anſwer, Is Twofold, 1. To the Home here, the place whether it is brought, and that is Twofold, the 1. is the Kingdom of Grace, into which the Penitent Sinner is brought by the grace of Sanctification, out of the Wilderneſs of Sin, and 2. the Kingdom of glory, into which that Penitent Soul, is at the laſt brought by the grace of glorification, which is the Tranſplanting of us, (as it were) out of the Suburbs, into the City, from a State of Holineſs, to a State of Happineſs: 2. The manner how 'tis brought home, the Shepherd when he hath found his loſt Sheep, doth not p. 130chide it, nor beat it, nor puſh it home▪ but he lovingly lays it upon his own Shoulders, (well knowing its Diſability for returning) and ſo brings it home to the Fold, N. B. Note well, 1. The infirmity of our feeble knees, Hebr. 12.12. our own Clay Leggs cannot carry us to Heaven, when left to our ſelves, as (Hezekiah was, 2. Chron. 32.31.) then we fall, unleſs Everlaſting Arms be underneath us, Deut. 33.27. To hold up our goings in Gods paths, Pſal. 17.5. A good Man may fall, but he ſhall not be utterly caſt down, for the Lord upholds him with his Hand, Pſ. 37.23, 24. N. B. Note well, 2. The tender love of our Lord to his loſt Sheep, not only in toiling himſelf ſo much to find us, Nullum non movit lapidem, he left no ſtone unturn'd up, to find us out, but alſo when found out, to take us by the Arms, and teach us to go, and to pace Gods Precepts, (as foreign Septuagint ſignifies,) Hoſ. 11.3, 4. Like weaklimb'd Nurſlings, are ſupported by their Nurſes Arm, &c. nor is this all our Lords love to us, but he likewiſe bears his Lambs in his Boſom, Iſa. 40.11. yea moreover, as if all the aforeſaid were ſtill too little: This good Shepherd, lays his loſt Lambs upon his own Shoulders, as here; wherein the High Prieſt under the Law, was a Type of our Lord, in bearing all the 12. Tribes of Iſrael upon his Shoulders, Exod. 28.12.25.29. N. B. Note well, 3. The ſafety of the Saints while they abide, (Hoſ. 3.3. John 15.9. 1 John 2.28.) upon their Shepherds ſhoulders, which are more ſtrong, than the ſhoulders of Samſon, Judg. 16.3. In his bearing away triumphantly the very gates of Death and Hell, &c. which are alſo ſo high, that Satan himſelf, (though a Prince of the Air) cannot reach them, the Serpent may reach Chriſts Heel, but he cannot Chriſts Head or Shoulders, Gen. 3.15. Chriſt bears his Redeemed upon Eagles Wings, Exod. 19.4. Deut. 32.11, 12. N.B. Note well, 4. Learn to love our Lord, for his not diſdaining to burden his Holy ſhoulders, both with the ſins, and with the fouls of ſuch worthleſs worms as we are, and learn to lean upon him, Iſa. 50.10. Cant. 8.5. and not upon thy own ſelf, Prov. 3.5. then thou needs not fear in an Evil Day, Pſal. 49.5. N. B. Note well, 5. Chriſt hath all the Furniture of a Shepherd, (not the Inſtruments of a fooliſh or Idol Shepherd) Zech. 11.15, 17. but of a Royal Shepherd; called a Prince, Ezek. 34.12, 24. The Furniture Chriſt hath, is 1. His Shepherds Scrip or Bagg, out of which David took his ſmall ſtones, wherewith he ſmote Goſiah, 1 Sam. 17▪ 40, 49. Thus Chriſt hurl'd three Scriptures, (as ſmooth ſtones) at Satans head, Mat. 4.4, 7, 10. and overthrew him, 2. He hath his Shepherds (rook or Staff, whereby he drives on the Sloathful to mend their pace, Prov. 4.12. 1 Cor. 9.22. whereby he pulls back the unruly, when diſorderly and extravagant, 1 Cor. 5.4, 5. and whereby he forces away foul Beaſts, Ezek. 34.25, 28. Zech. 11.7, 8.3. Chriſt hath his Shepherds whiſtle, which his Sheep do well know and obey, John 10, 4, 5. The Voice or Whiſtle of a ſtranger, they will not hear, ver. 5, 8. No not any ſtrange Doctrine from any Angel of Heaven, Gal. 1.8, 9. Chriſt cauſeth his Sheep to hear his Voice, Cant. 8.13. 4. He hath his Shepherds Brand or Mark, ſtamping upon all his Sheep, [Holineſs to the Lord] Zech. 14.20. They all do wear their Holy Lords Livery, of an Humble Heart, and Holy Life. 5. He hath alſo his Shepherds Dog to looſe off and run, for reducing his wandring Sheep into their appointed Paſtures, Iſa. 7.18. The Dog of Perſecution, drives ſcattered Sheep home into Concord, 6. Chriſt hath his Sheep-walks alſo, even green Paſtures by still Waters, as well as a Rod and Staff, &c. Pſal. 23.1, 2, 3, 4. This was a great Comfort unto David, Notwithſtanding all this Six-fold Congruity, There is this Diſparity, wherein Chriſt (the good and the great Shepherd as before) exceeds and excells all other Shepherds, as 1. He hath many more Sheep, than any Shepherd in the World, for all the Elect, both Jews and Gentiles, even upon a Thouſand Hills, are his, Pſ. 50.10. They that have been, are or ſhall, be; He is the great feeder of his Sheep, unto the ends of the Earth, Mic. 5.4, 5. 2. Thoſe many Millions of Sheep are all his own, and not any other Mens, (as is uſual with us) they are all his own, not only by the right of Creation, as they are all ſheep of his own Creating, Pſ. 95.7. and 100.3. All the ſheep of his Hands; but alſo by the Right of Redemption, for he laid down his life for them, John 10.11. Even for gentile ſheep alſo, ver. 15, 16 they are not their own, but are bought with a price, 1 Cor. 6.20. 3. No Lion or Bear can prevail againſt him, &c. That wrath of Man which will not turn to the praiſe of God, he will Reſtrain, Pſ. 76.10. Chriſt is ſtronger than a ſtrong Devil, Luke 11.21, 22. Yea, than a whole Legion of Angry Devils, Mar. 5.3, 8, 9. and Luke 8.29, 30.

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

Anſwer, Repentance is Joy, 1. To God the Father, Jer. 32.41. Pſ. 35.27. 2. To God the Son, when he ſees the Travail of his Soul ſucceſsful, Prov. 8.30. Iſa. 53.10, 11. 3. to God the Holy Spirit, as it is grief to the unclean Spirit. 4. to Holy Angels, p. 131for making up the Breach in the City of God, by the fall of bad Angels, Eph. 3.10. they lovingly bear them in their Arms, both while they live, and when they dye, 5. And to Saints both in Heaven, and upon Earth, &c.

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

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

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

Enquiry the 1. Who is this Woman?

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

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

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

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

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

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

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

N. B. Note well; Dionyſius's Gloſs upon it is, that our Lord left 99. ſheep, and but the 9. Groats, both made up of nines, which ſignifies the nine Orders of Angels, made of thrice three, and but one of Mankind (which was loſt) in both the Parables, that the Unity and Trinity of the Godhead, (ſaith he) might be adored and praiſed by the Trinity of the Angelical Nature, and by the Unity of the Human Nature, and he p. 132adds, nine is an imperfect Number, implying, that Man (being found after his fall) makes up the breach in the City of God, by the final fall of the Evil Angels, this one added to the nine, makes the Church of God a compleat and perfect Number; God will have his Church, made up of Corporal and Spiritual Creatures:

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

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

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

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

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

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

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

7. Mans firſt Superſcription was Holineſs to the Lord, Zech. 14.20. Gods Off-ſpring, Acts 17.28. Yea, the Son of God, Luke 3.38. But now ſo little is left of Gods Image and Superſcription, as (like Jobs Meſſengers) tells tidings only of our great loſſes, now are we called Children of Adam, of Wrath, of Belial, of Diſobedience, of the Devil, of Hell, and of Perdition, thoſe be Titles of us ſinful fleſh. N. B. Note well; as Zedekiah had the empty Title of a King, after he had loſt his City and Kingdom, Jerem. 52.7, 8, 9, &c. So Man hath now only the bare Title of being Gods Maſterpiece, his City is broke down, his Temple burned, this Silver piece is loſt in a dirty World, 'tis ſeized upon by Satan that ſtrong Man, Luke 11.21. and Lord of the Soil, as God of this World, 2 Cor. 4.4. Quis talia fando, Temperet a lacrimis? Who can look p. 133upon this Burnt Temple, and not weep, as Ezr. 3.12. If David did ſo much admire at Gods wonderful making of Man. Pſ. 139.14, 16. How may we ſtand Aſtoniſhed at the Devils wonderful Marring of Man, and ſpoiling him of all theſe ſeven aforeſaid Exexcellencies.

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

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

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

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

As 'tis Chriſt's Work to light the Candle, ſo 'tis Satans Work to blow it out; that Prince of Darkneſs loves Darkneſs, and not Light, for hiding his Deeds of Darkneſs: 'Tis the common cry in Winter Evenings, [Hang out your Lights,] but it was the curſed cry of Satans Tools in the late Perſecution, [Blow out your Lights,] and God p. 134may again hiſs for the fly of Egypt, or for the Bee of Babylon, Iſa. 7.18. with new blaſts from Hell, to blow out our Light from Heaven: Alas, are there not many ſad Symptoms (as Indications) to fear it, as 1. How great is the ſnuff that makes our Candle burn but very dimly, and no High-Prieſt among us to improve the Golden Snuffers. 2. There is a great Thief in our Candle, that makes it ſweal away 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 cryed, [Si collidimur frangimur,] if we claſh, we break, our over-fierce contenders are Evil, as well as foul contemners of the Goſpel. 3. Our oyl that feeds the Lamp, runs very low and dreggy, eſpecially in Converting Work, few loſt Groats are now found by the light thereof: Alas, we pray not to our great High-Prieſt, that he may pour in more freſh-Oyl, &c. Levit. 24.2, 3, 4. and we our ſelves may be like the Fooliſh Virgins, who had Oyl in their Lamps (a Form in their Lives) but no Oyl in their Veſſels, no power of ſaving grace in their Hearts, Matth. 25.3.4. 2 Tim. 3.5. How is the light of the Goſpel now both diſeſteemed, as was Manna loathed for light Bread, Numb. 11.6. and 21.5. and how is it diſhonoured, as if but a Fable deviſed to keep folk in fear only, and how is it diſowned by thoſe that run to Baalzebub, the God of Ekron, rather than to the God of Iſrael, 2 Kin. 1.4. preferring the baſe lyes 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. Gods firſt Work in every new Creature, is to break down Windows, and let in Light into a Dark Soul, 2 Pet. 1.19. Then is the Candle-light of Saving knowledge, to guide the Application of the Beſom? There is a Beſom, Iſa. 14.23. which is, Scopa perditionis, a Beſom of 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 joyned with Faith and Hope, which have a purifying property, Acts 15.9. 1 John 3.3.

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

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

N. B. Note well; 3. This Houſe that is ſwept, is either 1. The great World. 2 Tim. 2.20 whereof God is the bullder▪ Hebr. 3.4. an Houſe made up of manifold Materials, and conſiſts of upper and lower Rooms, and Chriſt will ſweep all the Dirt of 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 p. 135Houſe made of many Materials, [foreign] 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 crum of Leaven ſhould be left, Exod. 12.15: cleanſe this Houſe, as Hezekiah did the Houſe of God, 2 Chron. 29.16, 18. and Nehemiah did after, Nehem. 13.7, 8. and Chriſt, alſo John 2.15. Matth. 21.12.

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

Caution, Nonpayment of Rent, Dues and Cuſtoms, makes a forfeiture, then pay the Cuſtom of Prayer and Praiſes, that as we have received the Candle and Beſom of this bleſſed Goſpel from our Fore-fathers, ſo we may continue it with us while we live, and tranſmit it to our Poſterities when we dye; but if our ſuperfluity of ſin be not ſeen by the Candle, and ſwept out by the Beſom, Jam. 1.21. if we thus improve not the Goſpel of peace, how may the woe of War, Blood, Fire and Smoak come upon us. Acts 2.19. Matth. 21.41. Evertit, ſwept, was turned into Evertit, ſwept 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 Magdalen, &c. thoſe two None-ſuch ſinners, and ſo this penitent Prodigal, here ſet forth by many ſeemingly miſ-becoming paſſions and poſtures of a Father, to ſuch a Son, ver. 20.

Remark 3. The main purport of this Parable, is alſo to view the Threefold State of Man in general, 1. His Righteous State in his firſt Generation, God made Man upright, Eccleſ. 7.29. Man was then an happy Child or Son, in his Fathers Family, but having got his Portion into the Hands of his own Freewill, he play'd the Bankrupt, and brought in the ſecond State of Degeneration, by exceſs of Riot, which was the 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 Gods Sons and Daughters, but all in him ſinned and dyed: p. 136There be two ſorts of Adams Seed, Firſt, ſome are ſuch as belong to God by the Right of Creation only, as they are Gods Creatures, Secondly, others belong to him, by Regeneration alſo, John 1.12. as new Creatures and Adopted, &c. the former have their portion laid out on them in this life, Pſ. 17.14. for God is good even to bad Men. Matth. 5.45. Luke 6.35. but the latter have their beſt portion laid up for them in a better life, Pſ. 31.19 1 Cor. 2.9. Matth. 5.12. Rom 8 19. 2 Cor. 4.17.

Remark 5. In the perſon of the Prodigal, is ſhewn us, 1. Mans Egreſs and departing from God, from their Fathers Houſe, being furniſhed with the good things of this life, as his portion of Health, Wealth, &c. 2. His Progreſs and wandring into the Wilderneſs of ſin, and ſpending his all [foreign quaſi foreign] 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: Ruine muſt follow Riot at laſt, 3. His Regreſs and return to God by Repentance; his Averſion from God, ends in Converſion to God.

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

Remark 7. This Prodigal had thoſe Characters of an Evil Son, as 1. In deſiring a 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 Superiour, but longing for liberty, and to live as themſelves do liſt, the Father here (being a free Agent, and bound by no Law) gives him his deſired portion, ver. 13. Youth is hot, he is quickly gone to promote his own profuſe projects, he goes down into Egypt, ſaith Dr. Hammond, which brought him into a Famine, &c. He that diſdained to live with a loving Father, was compelled to joyn himſelf to an unkind ſtranger, who allowed him not a bellyfull of wholeſom food; he that had deſpiſed the Dignity of a Son, now offers himſelf to be a Slave, by many ſordid Inſinuations, and to be a Servant, and a Swin herd to keep Swine, the vileſt of Beaſts. Laſtly, he that would not underſtand the Bleſſing of Plenty at home, became better inſtructed by Extream want and pinching penury abroad, he was reduced from Meat for Men, to Maſh for Hoggs, Siliquis, Michrubim, Hebr. and foreign Greek, Husks of Beans, ſuch as were of evil Juice, and of hard digeſtion; and it may well be ſuppoſed a very ſmall meaſure of this ſorry Meat, would have now ſatisfied him, becauſe in this time of a mighty Famine, he muſt not meaſure out the Husks himſelf, but it muſt be done by ſome deputed for that Service, and ſurely that Deputy allowed ſmall meaſures for Hogs in a Famine.

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

1. Antecedents, Which Teach us, 1. That the time of our Diſtance, and 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. 'Tis out of his Faithfulneſs to our Souls, that he doth afflict our Bodies, ver. 75. that he Hedges up our way with Thorns, Hoſ. 2.6. as he did this Prodigal here, whom he whip'd 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 p. 137Heart, his ſtout ſtomack, ſtoops to Gods Terms, ſaying in himſelf: ver. 17. If I ſtay here, I am but a dead Man, (like the Lepers, 2 Kin. 7.4.) none of my fellow ſinners do relieve me, therefore I muſt needs home, Converſion to God, comes hardly off, 'tis no eaſie work, till conſtrained by want, which had forced him out of his falſe Reſts, and made him Apply his Heart to ſeek Wiſdom, Eccleſ. 7.25. Here not a Rich, but a poor Camel, juſt upon drawing through the Eye of a Needle, Mark 10. ver. 25. This hard work requires Almighty Power, ſuch as Raiſed Chriſt from the Dead, Eph. 1.19. He could not lick himſelf whole, (as the Dog doth) when he is wounded, 1 Pet. 2.37. Nor as the Jews do with the Works of the Law, Rom. 9.31, 32, & 10.3. 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 dye a lingring Death by a long Famine, which he looked upon, as little elſe than a ſelf-murder, &c. The 2. part of a True 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 Chriſts 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 our ſelves on God in Chriſt, our Mediatour? N. B. Note well. A True Penitent, 1. Explores his wicked ways, Lam. 3.40. 2. Deplores his preſent Miſery, Jerem. 30.18. 3. He doth implore Gods future Mercy, Luke 18.13.

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

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

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

N. B. Note well; 2. All this is a lively Emblem of our Heavenly Father, who is called the Father of Mercy, 2 Cor. 1.3. and who pittyeth his Children, (as this Father did his) Pſ. 103.13. foreign Sept. ſignifies, a pitty, 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 Gods preventing grace ſhadowed out here, [while the Son was yet a good way off, the Father ran to meet him,] though a gracious p. 138God be ſlow to Anger, Nehem. 9.17. Nahum. 1.3. Pſal. 103.8. and 145.8. Prov. 15.18. and 16.32. Joel 2.13. Jonah. 4.2. yet is he very ſwift to ſhew Mercy to poor 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 it ſelf, 1 John 4.8. and Chriſt (called our Everlasting Father, Iſa. 9.6.) Inn (which receives all comers from all Quarters) and by the poſture of his Death, Dying with his Arms ſpread abroad, open upon the Croſs, (the poſture of Embracing Friends, &c.) and crying, [him that cometh unto me, I will in no wiſe caſt out,] John 6.37. Anſwering all doubts at once, with [in no wiſe] there.

Remark the 2. After the Father had kiſſed his new-found Son, &c. he ſaid to his 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 foreign, which ſignifies the firſt Robe, and which Auguſtin underſtands to be the Dignity or Innocency of the firſt Adam, which he loſt by his fall, indeed that was Stola prima, the firſt Robe, but it was not Stola optima, the beſt Robe, for the Righteouſneſs of the Second Adam, is a better Robe, than that which Adam had, or that which Angels have, it being the Righteouſneſs of God himſelf, Phil. 3.9. The Robe of Chriſt's Righteouſneſs, (wherewith he Cloaths his Redeemed) is more glorious than that of Adam, in the Covenant of Works, for our Redeemer, was made a Mediator of a better Covenant, Hebr. 7.22. and he maketh us Kings and Prieſts unto God, Revel. 1.6. a Royal Prieſthood, 1 Pet. 2.9. for Robes are the proper Raiment of Royalty. This Honour have all the Saints …ſ. 149.9 and the Covenant of grace with its [Non poſſe cadere,] 'tis not poſſible to fall from it, is better than the firſt Covenant with its [poſſe cadere aut non cadere,] 'twas poſſible to fall, or not to fall: This makes all thoſe that are nigh their Father, Pſ. 148 14. to become Princes in all Lands, Pſ. 45.16. Iſa. 49.23. N. B. Note well; 3. Oh what bottomleſs and boundleſs Bowels of Divine Love, do yearn here over loſt and naked Man, when our Heavenly Father cries here, [bring forth the beſt Robe,] as if he had ſaid, if I had one Bleſſing better than another, he ſhall have it, who thinks himſelf leſs than the leaſt of them, Gen. 32.10. Moſes ſaw the People naked, and cries for Vengeance, Exod. 32.25, 26. but our Meſſiah, here called for the beſt Robe, &c. N. B. Note well; 4. The Dimenſions or Quantity of this Royal Robe, which are three, Longitude, Latitude and Profundity, 'tis a long, broad, and thick Robe, 1. 'tis long, even down to the foot, as Revel. 1 13 not like thoſe that reached to the Buttocks only, 2 Sam. 10.4. Alas, as the feet of Chriſt's Myſtical body, ſtands in need of waſhing, John 13.10. So they have need of covering with Chriſt's Skirts, that the nakedneſs of ſo much as a little Toe appear not, Rev. 16 15. As Shem and Japhet, are highly commanded for 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 ſhaddow of the Firmament Sun, went backward ten Degrees upon Ahaz's Dyal, as a Token of Hezekiahs Recovery from ſickneſs, Iſa, 38.7, 8. and accordingly the ſhadow of the Sun of Righteouſneſs, (Mal. 4.2.) went backward, more than ten Thouſand Degrees, for a ſign of Mankinds Recovery from Death: The 2. Dimenſion, it was a large, wide or broad Robe, as broad as Gods Commandment, (againſt which Man ſinneth) was broad, that is, exceeding broad, Pſ. 119.96. and this Robe is as broad, as Mans ſin is againſt Gods broad Commandment: Though Mans ſin be ſo broad, as to reach, from Earth to Heaven upward, yet this Robe of Chriſts 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 p. 139it, Pſ. 103.11.12, 13. Petcata non Redeunt in Juſtiſicatis, ſaith the Mazim in Divinity, as the Eaſt is ſo far remote from the Weſt, that theſe two can never meet together, ſo long as the World laſteth; even ſo the pardoned fins of Juſtified Perſons, can never return upon them any more, Iſa. 43.25. Alas, our Righteouſneſs is a covering, that is narrower than to wrap our ſelves in it, Iſa. 28.20. 'tis but a fig-leaf Apron covering, Gen. 3.7. which ſlenderly enough, doth but cover the nakedneſs of the lower part of the body only, and not comparable to thoſe laſting Coats of skins, wherewith the Lord Clothed our firſt Parents, Gen. 3.21. which ſignified, both the fleece and the skin of the Lamb of God, and which covereth the whole Man: There is plenteous Redemption in Chriſe, Pſ. 130.7. The Salve and Plaſter is broad enough for the Sore, it covers the broad Commandment of God which breaths out Curſes where it is not covered, as the Mercy-Seat covered the Curſing-Tables of the Law, Exod. 25.21. This Robe is like the precious Oyntment, that was upon Aarons Head, and ran down to his Feet, anointing the very skirts of his Garments, Pſ. 133.2. yea, this Robe is broad enough to cover the ſins, not only of the worſt of ſinners, (ſuch as of Manaſſeh in the Old 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 (Humane) Creature.] Mark 16.15. into all Nations, Matth. 28.19. Therefore is it Recorded by Jonah, how this Robe of Divine Mercy, reached even to [Nineveh it ſelf, which was a Pagan City, built by a wicked brood of curſed Cham, and Inhabited by as wicked a crew at that time, when free grace found them. N. B. Note well; Though there be no Robe of Goſpel-grace to cover the finally impenitent; the thundering and the threatning Law is all, and only their Due and Doom, 1 Tim. 1.9, 10. As againſt Righteous ones, there is no Law; ſo for ſuch wicked ones, there is no Goſpel: But if thou be one that Trembles at Gods Word, and bethinks thy ſelf, 1 Kin. 10.47. and ver. 17. here then God hath a look of love for thee, Iſa. 66.2. though thou haſt been one of the chiefeſt of ſinners, yet if truly penitent, thou ſhalt find Mercy, 1 Tim. 1.11, 12, 13, 14, 15. 'Tis a Faithful ſaying, Chriſt hath a piece of his Robe wherewith to cover thy naked Soul, the Oyl of his grace runs down the skirts, the very Toes of his Myſtical Body, thou may touch his Hem, and be healed, Mat. 9.20, 21. The 3. 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 cloathed with the Sun it ſelf, Revel. 12.1. If any profeſſor wax wanton, and will be Summering too ſoon in the thin Garment of his own ſuppoſed Righteouſneſs, he will aſſuredly catch Cold, and without Repentance, fall into a Conſumption, and periſh for ever; but this profoundly thick Garment of Chriſts Righteouſneſs, can keep us from all danger of Cold, Rain, Winds, and Tempeſts: If we put on the Lord Jeſus Chriſt, Rom. 13.14. He will then be to us a Refuge from the Storm, a ſhadow from the Heat, (as well as from the Cold,) when the blaſt of the Terrible ones is as a storm againſt our Walls, Iſa. 25.4. In this Lord Jehovah, is everlasting ſafety: Iſa. 26.4. This God-man ſhall be our peace, Mic. 5.5. and ſhall be our hiding-place from the wind, and a Covert from the storm, and as the ſhadow of a great Rock in a weary land, Iſa. 32.2. yea, this Robe is ſo thick, that none of Satans fiery Darts, can pierce through it, when we are Armed with this Breast-plate of Righteouſneſs, and with the Shield of Faith, &c. Eph. 6.14, 16. In this whole Armour of God, then are we Cannon proof, &c. we may then trample under foot, the Adder and the Dragon, &c. Pſ. 91.13. Such may take up Serpents, or drink deadly 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 Christs Soul appeareth for Justification, Iſa. 53.11. where an angry God ſees the Door-posts of any Heart or Houſe be ſprinkled with the blood of the Paſchal Lamb, he then ſaith, [when I ſee the blood, then I will paſs over you, and the Plague ſhall not break in to destroy you,] Exod. 12.7, 13. And that Houſe or Heart, which hath the line of Scarlet Thread, (whereof this Royal Robe is Woven) faſt bound to the Windows of it. Joſh. 2.18, 19. All ſuch ſhall be ſafe, when all others ſhall be deſtroyed, Joſh. 6.22, 23, 24, 25. Thus Oh Soul, if once thou come to be 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 p. 140Quality of it, very Conſpicuous in its Threefold Excellency: As 1. in its Purity and Perfection: Qualis cauſa, tale cauſa…um, as is the cauſe, ſo is the Effect. Now ſeeing this Robe is of Gods own Spinning and Weaving, therefore it muſt needs be pure, as he is pure, 1 John 3.3. And all his Works are perfect, Deut. 32.4. We read of Curtains made of fine twined Linnen, Blew, Purple and Scarlet, all cunning works. Exod. 26.1, 31. And 'tis farther ſaid, that all the wiſe-hearted Women did Spin with their Hands, both Blew, and Purple, and Scarlet, Exod. 35.25. All theſe three are blood Colours, the Colours of Robes commonly Red, ſo may have a Reference to this Regal Robe here: Now may we not well wonder, from whence had theſe Brick-makers and their Wives, (for they were all univerſally but miſerable Drudges in the Houſe of Bondage) ſuch cunning and curious skill in Spinning and Weaving work, ſuch as the Robe of the Ephod, &c. we read of, Exod 29.5, 6. But the wonder ceaſeth; if we conſider how God filled Bezaleel with his Spirit of Wiſdom, in all manner of Curious Workmanſhip, Exod. 31.1, 2, 3. And thus God is ſaid to inſtruct the Rustick Husbandman in the Country, to manage all his Myſtical matters of Husbandry, in Knowledge and Underſtanding, far Tranſcending the Capacities of all City-Cockneys? Iſa. 28.24▪ 25, 26. 'Tis God our Maker, who teacheth Man more than the Beaſts of the Earth, and maketh him wiſer than the Fowls of the Heaven, Job 35.10, 11. Now the Philoſopher ſaith, [a quo aliquid tale, eſt, illud eſt magis tale,] the Efficient, muſt be much more Excellent than the Effect, the borrower muſt be far below the lender. Thus God is called [foreign] 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: Aarons Sacerdotal Robe, is called a Garment for Glory and Beauty, Exod. 28.2. How much more glorious and beautiful, muſt this beſt Robe of our blest Redeemer be, who was Aarons Redeemer, as well as Ours, and is foreign, God-man, hence his Robe is, foreign, which ſignifies [twice dip'd,] both as God, and as Man, of a double Dye: So though our ſins be Scarlet Sins, (called in Greek foreign, becauſe twice dip'd in the Devils Dye-tub, both in the Wooll of our youth, and in the Thread or Web of our Elden years) yet this red Robe, makes them as white, both as Wooll, and as Snow, Iſa. 1.18. This Robe is dyed in the blood of God, and is called the Blood of God; Acts 20.28. Therefore becomes it ſo effectual, to cleanſe away the redneſs of our Crimſon ſins, 1 John 1.7. And this red Robe makes ours white, [The Martyrs waſhed their Robes white in the blood of the Lamb] Revel. 7.14. And to Believers are given fine Linnen, clean and white, which is the Righteouſneſs of Saints, Revel. 19.8. Oh how beautiful were Chriſt's Robes at his Transfiguration, when his face ſhone as the Sun, and his Raiment was white; and gliſtering as the light, Matth. 17.2. and Luke 9.29. Chriſt is fairer than the Children of Men, Pſ. 45 2. His Garments be grateful to the ſmell alſo, ver. 8. Oh happy Soul, that is wrapt up in them, &c.

The 3. Ezcellency of this Robe, is the perpetuity of it, Iſraels Garments, did laſt 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: 'Tis our carking care (with the Gentiles) crying, wherewith ſhall we be clothed, Matth. 6.31. We take thought for new Cloaths, and ſuch as will laſt long; come Soul, Here is a Robe for thee, that will laſt thee thy life: Oh, delay not to put it on, Rom. 13.14. Leſt thy nakedneſs appear, &c. Rev. 16.15.

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

Inference 1. Wherefore God chargeth the wicked World, that are Perſecutors, to do his Prophets no barm, for they are his Anointed ones, Pſ. 105.15. This is ſpoke to p. 141Kings, not of Kings, they muſt not be churliſhly touched, if ſo, God will strike through the Loins of ſuch churliſh Touchers, &c. Deut. 33.11. They are his Embaſſadors, and an Affront to them he accounts as an Affront to himſelf, as David did, 2 Sam. 10.4, 6. Thus Chriſt (our Myſtical David) ſaith, [He that deſpiſeth you, deſpiſeth me,] Luke 10.…6. Miniſters are Sacred Perſons, and the Apple of Gods Eye, (the tendereſt piece of that tender part.) Zech. 2.8. A puſh upon the Eye, is an unbearable puſh: Chriſt felt himſelf hurt, in the hurt of his Members and Miniſters, Acts 94.

Inference 2. This ſerves as a caution to all profeſſors, (as before to all perſecutors.) If your Miniſters, have (at Gods command) brought forth this beſt Robe, and put it upon you, as you do profeſs: Then conſider this Royal Robe maketh you Royal 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 Honour, to a Suitable Royal Behaviour: Do ye walk like the Children of a King, Judg. 8.18. Do ye walk [foreign], 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 endeavours to be Holy in all manner of Converſation, 1 Pet. 1.15. To wit, in the manner of his Thoughts, of his Words and of his Deeds, both unto God, and unto Man, making it his Exerciſe, and (as it were) his daily Recreation, day by day, (as the word imports,) to keep a Conſcience void of offence toward both, Acts. 24.16. This Robe requires an unblameable Holineſs, 1 Theſſ 3.13. And to walk worthy of the Lord unto all pleaſing, Col. 1.10. And to abound therein more and more: 1 Theſ. 4.1.

On the contrary, how unbecoming it is to this Royal Robe, for profeſſors to be looſe in their Lives, this is far off from ſerving the Lord in the beauty of Holineſs, Pſ. 29.2. Holineſs becometh Gods Houſe forever, Pſ. 93.5. But alas, How many ſerve God with a courſe kind of Holineſs, a Profeſſion without power, 2 Tim. 3.5. A Mongrel 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, Levit. 19.19. Deut. 22.11. How many ſuch minds there be in the World, which are corrupted from the Simplicity that is in Chriſt, 2 Cor. 11.3. This mixture of Worſhip, is called a Cake not turned, Hoſ. 7.8. Half raw, and half roſted, &c. others there be, that in ſtead of this Royal Robe (that ſeamleſs Coat of Chriſt, Woven throughout from the Top to the Bottom,) John 19.23. Do wear a patched Garment, Mar. 9.16. Mark 2.21. Luke 5.6. Patching together their own Righteouſneſs, with the Righteouſneſs of Chriſt, which is plain, a Linſey-woolſey Garment, they cover with a covering, but not of Gods Spirit, woe to them, Iſa. 30.1. The word of Works, muſt not be mingled with the word of Faith, Rom. 10.6, 7, 8. Gal. 3.10, 11. We are justified freely by his grace, Rom. 3.24. And we are ſaved by grace, Eph. 2.5, 8. And not of our ſelves, or by our own works at all; if ſo, Salvation would be a Debt, Rom. 4.4. and not a Gift, Rom. 6.23. Alas, Mans own Righteouſneſs is filthy Raggs, Iſa. 64.6. And therefore to be wholly put off, Eph. 4.22. Yea, and quite cast away, as the blind Beggar did his Ragged Raiment, when Chriſt called him, Mar. 10.50. And as the 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 comly, with his comlineſs, that he put upon him, ver. 10.11, 12, 13, 14.

Having diſpatched our Diſcourſe, upon the first Bounty and Bleſſing that this 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. 'Tis 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 gratifie his p. 142boundleſs Bowels, or fully to ſatisfie his bottomleſs Bounty, towards his penitent Prodigal; Therefore they muſt all be employed (and all little enough) to accompliſh all thoſe four Tranſcendent Acts of favour, from this Father to his Son: All this is a Specimen or Repreſentation of Gods Fatherly loving kindneſs towards penitent Sinners: God is 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. Gods Treaſury may well be called [puteus inexhaustus,] an inexhauſtible Fountain, that can never be drained or drawn dry.

This Parable of the Fathers rich Favour 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 Gods rich loving kindneſs unto us, for what is a drop, (as this in the Text was no more) compared with that whole Ocean of love which is found in God, and which hath been flowing forth to all his Children, from Adam to this Day, yet abides it a full Fountain ſtill, &c. God is not only a loving God in the concrete, (as we ſay in Philoſophy) but he is love it ſelf in the very Abstract, 1 John 4.8. As if all love, &c. There is none like him for love, Mic. 7.18. His mercy Triumphs over his Juſtice, Jam. 2.13. He is plenteous in it, Pſ. 130.8. His tender mercy is over all his Works, Pſal. 145.8, 9. This in the general, now in the particular, as we have ſeen how this kind 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 mettal: Alchymy Rings, are contemptible things among Mankind: As the Robe is called the best Robe, ſo without Controverſie, this Ring muſt be the beſt Ring in his Fathers Treaſury: If the very Snuffers, and Snuff-Diſhes in the Tabernacle, were made of pure Gold, Exod. 25.38. and 37.23. Much more this King.

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