side Quest How comes it to pass that sinners thus agree together Resp. 1. They are endued with one nature and so are all as it were of one complexion and disposition No wonder to see them act alike who are alike it were a wonder if they should not 2. They serve one Master Belzebub the Prince of Devils whose interest it is not to have his kingdom divided against it self Matth. 12.25 26. The Prince of the Air hath his several Regions and Regiments and in such order that all act one under another unto the same end CHAP. VII Use 1. THis informs us Ejusdem doctrinae vinculum knits together the old Jewish Church with the Christians Calvin that consent is no true mark of the true Church Consent may be among the wicked in the kingdom of Antichrist Rev. 13.16 Consent therefore simply saith Mr. Perkins unless it be joyned with true faith and true doctrine is not of force to declare unto us the true Church The unity of the Church depends upon the unity of the Doctrine and Covenant which is therein professed and believed Make Doctrines diverse and you make Churches diverse There cannot be one Church but there must be one faith and one doctrine believed Use 2. Yet notwithstanding take these Cautions 1. That sinners do dissent among themselves though they do thus sin with one consent both the erroneous vicious sort of sinners Errour as it differs from the truth so it jarrs with it self Wicked men do not only oppose the godly but one another and that most violently Ahab not only persecutes Elijah the Prophet but also fights against Beâ—hadad the Syrian Two wicked Kings oppose one another 1 King 20. 2. Yet a particular sinner dissenteth with himself the light of nature and the corruption of nature do oppose one another natural conscience and natural corruption do maintain a conflict As the regenerate part and the unregenerate do fight in the godly man so doth an inlightned conscience and corrupted nature in the wicked man Use 3. Be exhorted not to consent to sinners if they entice thee Prov. 1.10 yield not though they set upon thee with several arguments as 1. The safety of the attempt lâ—â—king privily without peril without any fear to have their plot discovered or their persons punished To this oppose the intuitive and vindicative eye of God 2. The facility of their exploits to prevent the doubts that may arise against their proceeding for the difficulty of their attempts and doubtfulness of their success ver 12. but God can undo all they do 3. The commodity that they shall get by their attempt not trifles of no value but riches of all sorts wherein they shall store their houses as conquerours do when they sack Cities ver 13. but here oppose the loss of the soul for ever 4. The equality of the distribution of the commodity all shall share alike ver 14. To this oppose the place of the damned There will be one hell to hold all those sinners which now go on to sin thus with one consent A good Gentlewoman afflicted in conscience uttered these words a little before her death O Lord let me not go to hell where the wicked are for Lord thou knowest I did not love their company here Secondly consent unto that which is contrary to sin 1. Consent to the law of God that it is good â—ote for it and with it as the rule of right even when you see you cannot perfectly fulfil it 2. Consent to the worship of God to serve him with one consent Zeph. 3.9 Agree to all God's ordinances slight not any of them 3. Consent to the people of God be one with them that are one with the Lord all ye that Profess Religion see that with one mind and mouth ye glorifie God Rom. 15.6 If sinners have their Come to wickedness should not Saints much more have their Come to holiness Isa 2.3 5. Zech. 8.21 Oh now beautiful is unity with verity consent and concord with truth It is the Livery of Christ the badge which he hath given for his Disciples to wear John 13.35 his seamless Coat and unbroken body represented it It is the glory of heaven there the Father Son and Holy Ghost are one in essence there Saints are one in affection and communion without any division and here Christ would have us so one John 17.21 SERM. VII LUKE 14.18 They all began to make excuse CHAP. I. THe next thing considerable is Lyra in Gloss Ordinar how ready or forward they are to refuse They began to make excuse Lyra saith here the Kingdom of heaven is shut against none but such as shut it against themselves and that by the profession of their own language They began Man begins the quarrel though God begins the pacification They began and so continued Chemnit in loc as that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth putting off the grace offered till they excluded themselves from true happiness Here note Obser That men exclude themselves from the good things of the Gospel when God begins to offer them life and salvation they begin to refuse it 1. They exclude themselves from the grace of the Gospel as 1. From the outward means of grace Gospel-ordinances Church-priviledges they put the word of God from them Act. 13.46 they thrust it away in a rude manner Walking in Gospel-ordinances is called order Col. 2.5 Men therefore who refuse to walk orderly or regularly according to the rule of the Gospel do deprive themselves of the priviledges of the Gospel 2. From the inward work of grace here men exclude themselves by resisting the Holy Ghost when he cometh by his motions to their hearts Act. 7.51 This is called sometimes quenching of the spirit 1 Thes 5.19 grieving the spirit Eph. 4.30 vexing the spirit Isa 63.10 This is done by many reiterated acts of opposition unto spiritual motions A man is grieved when one doth him a discourtesie but when he shall go on to heap up discourtesies this stirreth up vexation sometimes it is called Tempting the spirit Act. 5.7 sometimes despising or offering despite to the spirit Heb. 10.29 this is the highest injury that any can offer to the spirit of grace 2. They exclude themselves from the glory of the Gospel They shut themselves not only out of the kingdom of grace here but also out of the kingdom of glory hereafter judging themselves unworthy of everlasting life Act. 13.46 their own actions passing judgment upon them that they are not meet nor fit to inherit glory CHAP. II. Quest HOw do men exclude themselves Resp 1. By sin in the general and in special by unbelief This hindred the Jews from entring into Canaan Heb. 3.19 this broke them off from all spiritual communion with God Rom. 11.20 Sin is truly a man 's own what his sin doth he himself doth And as for the sin of unbelief it is an unwillingness to close with Gospel-provision John 5.40 That men exclude
the son the mediator Christ did account it to be no robbing of his fathers honour to be equal with God Phil. 2.6 The same he is in nature and in working and all are bound to honour the son as they honour the father John 5.23 2. Though Christ be the servant of God yet he is Lord of the Church Eph. 4.4 5. appointing laws to govern it as he pleaseth Yea he is Lord of all creatures both of the dead and of the living Rom. 14.9 he is King of Kings and Lord of Lords A name is given him above all names he is the great God and our Saviour 3. Though ministers are the servants of God yet they are not the servants of men but only for God's sake doing service for the good of souls 2 Cor. 4.5 They are servants for the people not of the people It is observed by the Judicious that ministers are called Ministers of God 2 Cor. 6.4 Ministers of Christ 1 Cor. 4.1 ministers of the new Testament 2 Cor. 3.6 ministers of the Gospel 1 Thes 3.2 ministers of the Lord Eph. 6.21 but never ministers of the people 4. Though ministers are servants of God yet they are no ordinary servants They are as stewards to a Lord or Embassadours to a Prince 1 Cor. 4.1 2 Cor. 5.20 Yea they are said to be labourers together with God 1 Cor. 3.9 CHAP. VIII Use 3. BE therefore exhorted to these duties 1. To answer the labours of these servants of God yield up your selves to God as his servants Rom. 6.16 Come into his houshold give up your names to him 2. Live as the servants of God To serve God is the great duty we are still prest to this is the beaten road that all Saints walk in and that all men should walk in Here look 1. To the essential requisits of this service it must be 1. From God it is of the very essence of a duty that it be commanded of God in all duties there must be an eye to the will of God Rom. 12.2 2. It must be through God that is through the spirit enabling us to perform this service Rom. 1.9 and through the son presenting our service that it find acceptance with God Col. 3.17 3. To God to set forth his glory 1 Cor. 10.31 2. Look to the material properties of this service 1. Serve God singly or solely Matth. 6.24 not any other in opposition unto him here let all Masters of families especially consider that all under their roof do serve this one God Jos 24.15 2. Reverently Psal 2.11 Stand in aw of him honour him with your very heart 3. Delightfully Rom. 7.22 You like not a servant that goes about his work grudgingly no more doth God 4. Diligently be servent in spirit serving the Lord Rom. 12.11 and instantly serving God day and night To move you to this service consider 1. It is pleasant Prov. 3.17 there is freedom in this service there is wages in this work 2. 'T is profitable The works of Saints follow them Rev. 14.13 their good service shall be had in everlasting remembrance 3. 'T is honourable To serve Christ is to reign Sumus domini non tantum in geaitivo singulari sed in nomâ—nativo plurali Luther 'T is more honour to serve Christ than to serve the greatest Emperour or to have great Princes to serve us Theodesius counted it a greater honor that he was a member of Christ's Church than that he was Head of the Empire Oh how will God's servants be honoured at the great day SERM. V. LUKE 14.17 And sent his servant at Supper time c. CHAP. I. WE are now to consider the time when the servant was sent viz. at Supper time The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc latinè hora Angl. Hour here translated Time doth properly signifie an hour In holy Scriptare it is used for time for an age for a moment for the opportunity of time Joh. 16.2 Joh. 12.18 Luke 12.12 Rev. 9.15 it signifyeth likewise beauty So the Adjective of this Substantive is used Rom. 10.15 how beautiful or how seasonable That being beautiful which is timely opportunely or seasonably So it is with the Gospel dispensed and this is the sense of the word in our Text. This hour of supper is that fulness Hora coenoe fuit plenitudo temporis c. Salmer fitness or seasonableness of time wherein God sent his son into the world to accomplish that great work of mans Redemption or the last time or latter ages of the world which were come in the Apostles days compared with the fore-going time after which no more alteration in Gospel-dispensation was to be expected This supper time being the last meal Hence I note Observ That Christ's coming into the world was very seasonable 'T was supper time for Gospel-provision the fulness of time the very nick of time for man's Redemption Gal. 4 4. This may appear I. By considering the time when he came into the world Nos sumus in quos fines seculorum devenerunt In hoc fine servus mittitur Gloss Ordin 'T was under the reign of Augustus Cesar the second Roman Emperour who then had the Jews among other Nations under his power Luke 2. And he was crucified under the reign of Tiberius Cesar the third Roman Emperour Pontius Pilate being governour of Judea Luke 3. This was the remarkable jancture of time of our Saviour's coming in and going out of the world about 1600 years and upwards from our time according to the ordinary computation of Chronologers II. By comparing several accidents with this time 1. In respect of the accomplishment of Prophesies as that prophesie in Gen. 49.10 The Scepter shall not depart from Judah c. until Shiloh come The right of supream power administration of justice in temporal dominion should not be quite taken away from Judah until the Messias came who should be of Judah's posterity and change it into a spiritual and everlasting kingdom destroying a little while after by means 〈…〉 Romans both the people and form of any Jewish common-wealth Till Christ came Judah always had the right and kept some reliques of the possession in their greatest captivity having the body of its common-wealth several with its divine and humane laws And when Christ came his spiritual kingdom was over all people was not this opportune and seasonable many other Prophesies also might be lookt upon 2. In respect of the truth and substance of these figures and shadows in the legal ceremonies When Christ came into the world he was fitted with such a body as was meet to be a real sin-offering to answer all the typical sin-offerings of old Heb. 10.5 A body of man's nature yet without man's corruption a body made of a woman without the help of a man a body joyned with the deity and to be an expiatory sacrifice for sin He was fitted with a name answerable called the Lamb of God John 1.29 the true
Thus he is that righteous servant of God who justifies many by bearing their iniquities Isa 53.11 a servant voluntarily subjecting himself to his father for the good of all the elect Matth. 20.28 Yea a covenanting servant engaging himself by way of compact to transact such a work as his father set him about A Righteous servant 1. In reference to the purity in his nature being without any act or taint of sin and so fit to be a sacrifice for the sins of others Heb. 7.26 perfectly righteous his will being exactly framed to the will of his father 2. In reference to his fidelity in his office he was faithful to him that appointed him as Moses Heb. 3.2 and that not as an ordinary servant or no more than a servant but as a most eminent servant and more than a servant A son ver 5.6 though he act according to his father's will yet he acteth all according to his own will and appointment II. As man he took upon him the form of a servant being made in the likeness of man Phil. 2.7 and became obedient to the death Beza in Phil. that is to his dying day saith Beza he went through many a death all his life long Moreover as a servant he did not disdain to do the meanest office to wash his Disciples feet And for his particular calling he was a Minister or Preacher of the Gospel Luke 4.18 Christ was sent that is 1. He was empowered with authority from the father Matth. 11.27 Christ is the father's plenipotentiary and privy counsellour He is the power of God and the wisdom of God The father hath committed salvation and judgment into his hand he hath made him both Saviour and Judge of the world John 5.26 27. Him hath God the father sealed John 6.27 God hath commissionated him with full power to save whom he will 2. He was endued with gifts from the spirit not by measure but in a supperabounding manner John 3.34 The spirit of God did in a special manner appear about Christ's manhood in the framing his body Luke 1.35 and in the furnishing of his soul with all requisite qualiries which did appear with proportionable encrease according to the growth of his body Luke 1.80 CHAP. VI. THe messengers or ministers of Christ are the servants of God also which is thus evident 1. He sets them about his work therefore they are called men of God their employment being altogether about the word of God 2 Tim. 3 16 17. clearly to explain and faithfully to apply it What they are to deliver unto others they are to receive from the Lord 1 Cor. 11.23 They are not only employ'd about sacred things in the general calling of Christianity but in the particular calling of the ministery 2. He pays them their wages and that with the enjoyment of himself who is their Master Matth. 25.20 Matth. 24.46 These servants of God are sent 1. In respect of their qualification for the work being filled with gifts answerable to that weighty employment 2 Tim. 2.24 25. endued with wisdom courage patience utterance c. that may make them able Ministers of the new Testament 2. In respect of their acceptation to the work Isa 6.8 a man must be willing to take it upon him 3. In respect of their commission to the work In physicis aer non facit seipsum ignem sed fit a superiori Aquin in loc set apart thereunto Act. 14.23 'T is not every one that hath good legs or that can run that is a messenger he must be likewise sent 'T is not every one that hath good abilities of knowledge courage wisdom elocution is either a Commander in war or an Embassadour of state he must be likewise commissionated 'T is a great errour to think that all the Lord's people are ministerially Prophets 4. In respect of their continuation in the work Act. 6.4 Those that have set their hands to this plough must not look back No other impediment than that which hinders them from the execution of their office must give way to them to lay down their office CHAP. VII Use 1. HEre see the condescension and humility of Christ he made choice of the lowest kind of life even that of a servant and the lowest kind of death that of the Cross when he was among the children of men Phil. 2.7 8. he emptyed himself suspended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it were laid aside his glory and majesty Yea 't is said God sent his own son in the likeness of sinful flesh Rom. 8.3 Though his flesh was not sinful yet he was just like to sinful flesh As to imputation in respect of God who laid upon him the iniquity of us all Isa 53.6 and as to reputation in respect of men he was reputed a sinner being reckoned among the transgressors ver 12. This may also inform us of the exaltation of ministers they are servants but of the Lord and this title they may glory in Jud. 1. Jude might have called himself a near Kinsman to Christ or Christ's brother for he was so accounted Matth. 13.55 Mark 6.3 and he was so as much as James who is called the Lord's brother Gal. 1.19 but surely alliance to Christ in the service of the Gospel is better than alliance to him in the flesh To be a faithful minister of Christ or true believer on Christ is more honour than to be a natural brother of Christ Here also take notice of the condition of servants Servi sunt imo homines imo contubernales imo humiles amici imo conservi Sen. Epist 47. though their calling be low in the world yet 't is as lawful as any other worldly calling and very useful else Christ would never have taken upon him the form of a servant Therefore servants should be respected for their usefulness Col. 4.1 Philem. v. 16. Seneca hath a pretty Epistle to perswade his friend to respect his servants and not to carry himself severely and rigidly but familiarly towards them Surely 't is your wisdom so to carry your selves towards your servants that they may not only fear you but love you And let servants be contented in the places wherein God sets them for if Christ could then a Christian may do God and men good service in the form of a servant Here also you may see God's indulgence to man as to send so many servants for his good and among the rest his son for one Luke 20.10 11 12 13. Lord what is man that thou shouldest be thus mindful of him Use 2. Four things are to be noted by way of Caution 1. Though Christ be God's servant yet he is his Fellow so God doth call him The man which is my fellow Zech. 13.7 not a secondary inferiour God as the Arrians would have him denying him to be true God God calls him so saith one to shew the unity of the essence Diodat in loc and unity of the will of the father and of
their sins The eye affects the heart Think while you are hearing as if that were really and visibly before you by which Christ and sin is represented in preaching of the word 4. Labour to be transformed into what you hear obeying this word of truth from the heart Rom. 6.17 Consider that this word of God engraffed within us is able to save our souls Jam. 1.22 and if it be an engraffed word it will be a fruitful word appearing in our conversation CHAP. VI. Come c. THis word Come containeth what those messengers who are sent about the Gospel-errand are to say that is to speak to the guests to come away and partake of that Gospel-provision to which they were invited The word is metaphorical answerable to the matter spoken of Here I note Obser That God would have us come at his call in the voice of the ministry Matth. 22.4 What this call in the voice of the ministry is ye have formerly heard Now we are to consider Sect. 1. Whither God would have us come 1. He would have us come to our selves for naturally we are besides our selves The prodigal came to himself Luke 15.17 we begin to come to our selves when we begin to act our reason like men considering how it hath been how it is and how it may be with us 2. He would have us come to his people for naturally we are aliens from the common-wealth of Israel Eph. 2.12 Come therefore we must unto Mount Sion Heb. 12.22 This coming is the maintaining of affection to and communion with the people of God Paul after his conversion went to the Disciples of Jesus Christ and would not be beat off from them though they at first were shy of is company 3. He would have us come to himself 1. The father would have us come Return to me saith the Lord Jer. 4.1 return to him from whom we have gone astray 2. The son would have us come come to me Matth. 11.28 come to him as a Mediatour to make up all your differences come to him as a Physitian to heal our infirmities and as a Prophet to remove your ignorances 3. The spirit would have us come Rev. 22.17 He cometh to us that we may come to him to get victory over our sin Now these three are not contrary Masters to distract our thoughts about our coming to them but they are all one Sect. 2. By what means should we come 1. By the use of all means of grace Oh come let us worship and bow down before the Lord Psal 95.6 To worship God is to serve him in the participation of his ordinances to pay tribute and do homage to the King of Kings to seek God in his own way 2. By the exercise of the truth of grace and in special the acting of faith He that comes to God must believe that he is and that he is good Heb. 11.6 The stedfast belief of divine truth doth very much raise the affections Some call the affections the feet of the soul Acceptation Adherence affiance Assurance are four steps in the exercise of faith whereby we rid groâ—nd and make progress in the way of Christianity 3. By pressing forward towards the perfection of grace Phil. 3.12 as men do their arms in swimming or their legs in running These pressing forward appears in regular desires and in endeavours proportionable Sect. 3. In what manner should we come 1. Humbly as the prodigal to his father I am not worthy to be called thy son Luke 15.19 fall down lie prostrate before the Lord. This gesture suits our meanness and his greatness 2. Speedily as Zacheus to our Saviour who made haste and came down Luke 19.6 delays are dangerous in matters of great importance 3. Joyfully as we come to a feast especially to a marriage-feast such as this Gospel provision is Mat. 22. Sect. 4. How it appears God will have us come Here let us consider three remarkable junctures of time wherein Christ who is sent of God hath bid men come 1. When he came unto the world and appeared with the sole power of saving souls All things saith he are delivered to me of my father and presently he addeth Come unto me Matth. 11.27 28. as if he had said the power my father hath given me is to be employed for this end to perswade you to come unto me or to come unto him by me 2. The eight or last day of the feast the Jews called Hosannah Rabbah When he was to sâ—m up many days preaching in the last day of a great feast these were his last words come to me John 7.37 as if he had said were I to preach to all the world and were then presently to leave the world these should be my last words come to me 3. When he was ascended and sent his mind in a Letter in that book of the Revelations these words are the close of that Epistle come come Rev. 22.16 as if he had said I am still of the same mind I was when I was upon the earth heaven and earth rings of his coming The Spirit and the bride say come The bride upon earth the spirit in his Saints and Christ from heaven And in effect Christ tells his elect I have a heart to come to you but I must have all you mine elect to come to me first you would have me come down but I must stay here till all that the father hath given me be come unto me CHAP. VII Use 1. HOw much are they to blame then that will not come ye will not come to me saith Christ John 5.40 Great men take it ill when men wilfully refuse to come upon a solemn invitation Many that are invited instead of coming to God rebel against him Amos compareth such unto horses running upon a rock where first they break their hoofs then their necks Amos 6.12 To come to God in Christ is the best entertainment we can give the Gospel To come to hear is something to receive God's messengers respectfully is something to be reclaimed from profaneness and to take up a form of Religion is something but the chief of all is wholly to give up our selves to Jesus Christ This is the seal and glory of the Gospel ministry 2 Cor. 3.1 2. Phil. 4.1 Use 2. For Caution though God would have us come at his call yet he will not always call upon us to come Gen. 6.3 the day of grace proves but a short day to many Consider likewise though God would have us come at his call yet no man can come of himself No man can come to Christ except the father draw him John 6.44 There can be no motion towards God without an influence from God Use 3. Be exhorted to come come and see John 1.46 Take notice of the Messias and the plentiful provision which God hath prepared for mankind through him consider the worth that is in him behold the Lamb of God John 1.29 God hath sent forth his son that