which drinking of wine is taken Matth. 26.29 The phrases do import the enjoyment of eternal goods both for necessity and delight in heaven which goods are figured or shadowed out by corporal eating and drinking But our Saviour in his answer here takes that man off and us in him from a general admiration of their happiness in heaven to a particular application of the means conducing to that happiness even the receivâ—ng the grace of the Gospel which seems to be the drift and design of this Parable They that would eat bread or enjoy fellow-ship with God in heaven must first eat bread or partake of the Gospel-provision here on earth Hence I observe Sect. 1. Observ That the way to enjoy the eternal good things in the kingdom of glory is to close with the spiritual good things in the kingdom of grace 2 Pet. 1.3 Quest What are those eternal good things in heaven represented under eating and drinking Resp. 1. Most intimate and immediate union with God Eating and drinking implys the inmost uniting of the body and meat together The pious soul doth fully possess God in heaven Here we are as it were absent from the Lord but there we are present with him 2 Cor. 5.6 8. Not but that now Saints do truly enjoy God but then more intimately and fully We are now under his influence dominion and blessing but then we shall always be before his face Now Saints are as it were in the Suburbs of heaven then they shall be in the City now in the Gallery then in the Presence-Chamber There is great difference between abiding in the Presence-Chamber of a Prince and abiding within his dominion though under his protection and related to him as a servant 2. It denoteth the abundant supply of all wants Eating and drinking implys the supply of necessity the maintaining of life Here we are at continual reparations in heaven we shall not want any thing there 's a full table our present imperfections in our graces will then be made up 1 Cor. 13.9 10. And all our inabilities in our duties will be happily supplyed Now we have all the parts of the new man but then we shall have the perfect stature of the new man Eph. 4.13 There is a great difference between the rough draught and perfect draught of a Picture Now we have the lineaments and feature but then we shall have the most exquisite complexion and favour of the new creature 3. The full and familiar enjoyment of good company Eating and drinking together implys good fellowship There is excellent good company in heaven and enough of it Heb. 12.22 23. Then Saints will not be strange one to another nor shy of each other as here full oft they are 4. Compleat satisfaction in the fruition of all contents and delights Eating and drinking is for delight and merriment as well as for necessity There is feasting in eating heaven will be a continual feast and yet the stomach not cloyed Psal 16.11 Our hungring and thirsting will be turned into satisfaction when our seeking God will be turn'd into our seeing of God Sect. 2. Quest 2. What are those spiritual good things which we are to close with in the kingdom of grace represented under eating and drinking Resp. 1. Spiritual priviledges which are provided for us in the grace of the Gospel Isa 55.1 Zech. 13.1 As reconciliation Adoption Remission Sanctâ—fication Vocation Salvation Tabula post naufragium This Gospel-provision is the plank after the shipwreck or the Ark in the midst of the deluge There is no escaping destruction or obtaining salvation but this way 2. Spiritual ordinances for the conveying of spiritual priviledges and ensuring them As preaching of the Gospel administration of the Seals of the Covenant to them that embrace the Covenant In the Sacraments Christian Religion is taught as it were by Emblems and Hieroglyphicks This latter ordinance is God's ensuring office to confirm his people in the faith These ordinances are the Wells of salvation Isa 12.3 And Gospel-grace is the fountain of salvation 3. Spiritual graces for the improvement of spiritual ordinances These are the more immediate work of the spirit and so called the fruit of the spirit Gâ—l 5.22 These be the clusters of Grapes to make us in love with the Holy-Land notwithstanding all the opposition we meet with in heaven's way this fruit grows no where but in Christ's Garden Cant. 4.12 And the Vine which bears those Grapes is himself John 15.1 Interest makes for influence and so it comes to pass that Saints bear this 〈◊〉 4. Spiritual duties for the expressing spiritual graces As praying hearing exhorting one another Jude v. 20. And as Christ is given for glory and happiness so he is given for grace and likewise for duty Phil. 4. â—3 And hereby he is shewn to be Mediator of Redemption and Intercession too Sect. 3. Quest 3. How are we to close with these spiritual good things Resp. 1. We are to receive them by faith embracing the grace of the Gospel John 1. â—2 This is as it were the touching of the â—em of Christ's Garment Believing is that particular application of Christ which is represented by eating John 6.53 This cauâ—eth a sweet savour and relish in the heart 2. We are to walk as we have received Christ Col. 2. viz. by leading an holy life by vertue drawn from him through our union with him giving the world a proof in our holy life of the vertue in Christ's death for the rectifying our crooked nature So much as we have received of the knowledge of Christ so much we are to testifie of obedience unto Christ The reason why we must close with spiritual good things if we would enjoy eternal is Because the one is part of the other Saints in heaven and Saints upon earth make up but one family Eph. 3.15 'T is but one building one house and it is so contrived that we must go through one room into the other Grace is the beginning of glory some compare it to the golden chain in Homer whose top was fastned to the Chair of Jupiter grace will reach glory and it must precede glory CHAP. VI. Use 1. THis informeth us 1. That it is good for man now to draw near to God Psal 73.28 It tends to his everlasting happiness 'T is good to have our faces Sion-ward and to walk that way that we may see the face of God with perfection in Sion Upon this consideration we should be always renewing our accesses to God and to maintain such communion is the work of a Christian conversation the Lord is nigh unto all such as thus draw nigh unto him Psal 145.18 2. See their vanity who draw back from God Peccata elongant nos voluntate non loco or bid God depart from them when he comes near them in the means of grace vouchsafed to them Psal 73.27 Job 21.14 Sin divideth between God and the soul Isa 59.2 Sin maketh men afraid of God's
THE PARABLE OF THE Great Supper OPENED Wherein is set forth the fulness of Gospel-provision The frank and free invitation of Jews and Gentiles to this Supper the poor excuses of the Recusant Guests that were invited The faithful Returns which the Messengers make unto the Lord of their refusal God's displeasure against those who slight his Favours his bringing in of despicable Creatures to fill his House with the Condemnation of those that were bidden Methodically and succinctly handled by that Judicious Divine Mr. John Crump late of Maidstone in Kent London Printed for Tho. Parkhurst at the Golden Bible on London-Bridge 1669. To the Right Worshipful Sir JOHN BANKS of Ailesford in the County of Kent Baronet and to the Vertuous Lady his Wife and to LAMBARD GODFREY Esq IF we may judge of the Excellency of things by their usefulness we must confess that Parables are very excellent since they are of such use Although the things mentioned in the Parables that were delivered by our Saviour and others in Scripture were never acted according to the Letter yet something like those very things was acted by those very persons to whom the Parables were spoken which had it been spoken in plain down-right language would not have instructed them half so well for Parables are such clear Glasses as being held up to men do represent both them and their actions in a most lively manner and that so fully as that they aâ—e forced to pass sentence upon themselves by their own judgment and conscience which otherwise could never be so convincingly done I say to pass judgment against themselves even as David did upon Nathan's Parable against him and the Jews did upon our Saviour's Parable against them Mat. 21.41 It is lawful to use Parables when a man is able so to frâ—me them Per terresh is intelligit Christus doctrinam lactis sive similitudines illus rustieas terrestâ—es quibus uti solebat Marlorat that the true scope mâ—y both appear and instruct and the words be so chosen and placed as an understanding ear may discern them to be a Parable not a story A Parable saith Peter Martyr is nothing else but a similiâ—ude or example to illustrate the matter in hand Parables do familiarly explain divine truths representing heavenly matters under earthly resemblances If I have told you earthly things saith our Saviour John 3.12 that is earthly resemblances or similitudes representing those heavenly truths which all believers ought to know and practice while they are upon the earth Parables in Scripture do hold forth the same truth under divers similitudes In one Chapter viz. Matth. 13. We see how many Parables Christ makes use of to set out the kingdom of heaven by It is said ver 3. he spake many things to them in Parables saying A sower went forth to sow And ver 24. Another Parable put he forth unto them saying the kingdom of heaven is likened unto a man which sowed good seed in his field And ver 33. Another Parable spake he unto them saying The kingdom of heaven is like unto a grain of Mustard-seed which a man took and sowed in his field divers other Parables of like nature ye have in the same Chapter So that as some speak of the Jews Manna it was turned into all manner of savoury tests according to the several palats of them that eat it so there is that in heavenly Doctrine which suiteth with all true desires of happiness Moreover in Parables similitudes are fetcht from the several and usual employments of all sorts to illustrate that Doctrine of the Gospel which belongeth to all sorts This every one should heedfully mind how Christ speaks to them in the language of their own Trades and Callings here each person in his own Trade and Occupation may learn something for his Salvation Here the plough-man may meditate on the Parable of the sower when he is ploughing up his ground and turning up the furrows of the earth which may put him in mind of plowing up the fâ—llow-ground of his heart and when he is breaking up the clods of the earth he may remember that Gods calls for a broken and contrite heart and when he put his hand to the plough this shew him the constancy of an holy profession No man having put his hand to the plough and looking back is fit for the kingdom of God Luke 9.61 hereby a man may learn what pains to take with his own heart so preparing it for the true seed the word of life and when he casteth in the seed in the season he may understand his own season and as that which a man soweth is not quickned unless it die so he may learn that the body of man after it dieth and rotteth in the earth shall rise again and he that seeth not so much in the sowing and reaping his grain is a fool in the Apostles sense 1 Cor. 15.36 his plowing up the ground may also shew him the grievousness of afflictions how the wicked plow upon the backs of the Righteous and make long their furrows He that thus meditates at the plough shall alwayes have a Sermon before him every furrow being a line or sentence and every grain of Corn that he soweth a Lesson whence he may learn something of God Here the Gardiner may receive the Gospel as brought to him in his own language and may consider the Parable of a certain man that bad a fig-tree planted in his Vineyard c. Luke 13.7 8. That is God who for our capacity is compared to a man signifying that he used them not as beasts and slaves but lovingly and kindly as men do or should do one to another drawing them with the cords of a man and the bands of love Hos 11.4 Had a fig-tree planted in his Vineyard that is had a people whom he had chosen to himself and both planted pruned and watered by his word and Sacraments by the Vineyard he may understand the Church of the Jews or the Land of Jury and by the fig-tree the Inhabitants thereof Of God's particular planting this Vine we read Psal 80.8 9. God brought a Vine out of Egypt cast out the Heathen and planted it prepared room for it and caused it to take deep root so that it filled the Land the hills were covered with the shadow of it and the boughes thereof were like the goodly Cedaers And whensoever the Gardiner like Adam walketh amâ—ng the trees of the Garden and beholdeth the Vine he may think of that Mystical Union between Christ and his Church that he is the Vine his people the branches that whosoever abideth in him and he in him the same bringeth forth much fruit That the Church of God also is a Vineyard of red wine that the Lord doth keep it and water it every moment and lest any hurt is he will keep it night and day Isa 27.2 3. That men also are compared to Trees as in Jotham's Parable who compareth Aâ—imilech to
a fresh invitation under that paedagogy of his which was to bring them to Christ Act. 7.31 32. Salmeron on this Parable in Luke will have the words of our Text with specialty to refer unto the invitation of the Jews under Moses his paedagogy which was to lead unto Christ Sect. 2. This truth likewise may be explained by an enumeration of those several particular ways wherein this invitation is made As the guests are many so the manner of inviting them in the several ages of the world is manifold Heb. 1.1 As 1. In the way of a promise and it is to be noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epipha that the first promise for the good of God's Church is concerning the person of Christ who is the substance of Gospel-provision Gen. 3.15 In this grand promise all the other promises which are great and precious do concenter 2. In the way of a type in Noah's time the Ark which he built was a figure or type of Christ As out of the Ark was no temporal preservation so out of Christ is no eternal salvation Every straok which Noah struck was as a voice to the old world to look well to the securing of themselves 3. In the way of a covenant in Abrahams time Gen. 17.7 11. Rom. 4.11 This covenant is dispensed in a two-fold manner first singly as it is propounded to man-kind If ye will believe and repent ye shall be saved then doubly as it is propounded to the elect Thus not only if you will believe and repent ye shall be saved but I will give you a new heart so that you shall believe and repent and shall be saved Jer. 31.33 Thus God undertakes for both parts and so it becometh an everlasting covenant containnig the sure mercies of David 4. In the way of a law in Moses his time The institution of the ceremonial law what was it but the representation of the Gospel though indeed but as a rough draught compared with that polished form thereof set out by Chriâ—s coming in flesh That the Gospel was in those ceremonies will appear by considering these particulars about the Gospel As 1. The Gospel in the nature of it as it contains the good news of the pardon of our sins and our peace with God This was held forth in the mercy-seat where God gave that people a meeting Exod. 25.22 Communing with them as a reconciled father removing their sins which set them at such a distance from him that they could not draw nigh 2. The Gospel in the cause of it the bloud of Christ procuring or purchasing our peace with God This was helâ— forth in the several sacrifices Heb. 9.23 Christ was slain typically and vertually in those days 3. The Gospel on the effect of it as it procureth man's salvation This was held forth in the holy of holies Heb. 10.19 20. into which Jesus Christ is entred as our fore-runner 4. The Gospel in the ministery of it as it is preached by those appointed thereunto of God making it their work This was held forth by those who ministred about holy things waiting at the Altar and living thereon 1 Cor. 9.13 So for the Sacraments administred by a Gospel ministery they were held forth in circumcision and the Passeover 5. In the way of prediction in the Prophets time how plainly doth Isaiah fore-tell this Gospel-provision Chap. 53. 55. So the other Prophets 6. In the way of promulgation or proclamation in John Baptist's time Matth. 3.1 2 3. and since his time by the preachers of the Gospel In which way there is an invitation of men unto Gospel-provision 1. Objectively the good things of the Gospel as they are set down in the holy Scriptures having the vertue of a call 2. Formally as those good things are explained and we pressed to receive them viva voce CHAP. V. Use 1 THis informs us of God's willingness unto man's happiness God doth not only propound a way for man to be happy but invites man to accept of it And he doth further declare protest that he had rather men should live than die he had rather they should be saved than damned Ezek. 33.11 God is no hard Master no churlish Nabal who was unwilling David and his company should partake of his plentiful provision in their streights but he is as the bountiful house-keeper that keeps open house Here also take notice of man's inexcusableness in not making use of Gospel-provision how ill may God take it and how ill will any be able to answer it Ut vivat regnetque beatus cogi posse negat Horat. Epist 2. when they will not vouchsafe to come upon God's invitation what is this but to make light of that great provision which God hath prepared Matth. 22.5 Not regarding the offers of grace what ill natures are those upon whom no kindness can be fastened like him in the Poet who would by no means live happily Use 2. Of Caution 1. Though men are thus generally invited yet other fallen creatures as the Angels they have not so much as an invitation so that there is somewhat of distinguishing mercy in the very invitation Christ took not upon him the nature of Angels to recover them that were lost of those kind of creatures Heb. 2.16 not one of them are invited among the many guests at this feast 2. Though men are thus generally invited yet they are very hardly perswaded really to close with the invitation Though many are called yet few are chosen Matth. 22.14 Outward priviledges profit not where the hidden man of the heart is not right a form without the power of godliness is nothing Many a ship hath been called by the name of Safe-guard Good-speed and such like specious names which yet have been split upon the rocks or fallen into the sands 3. Though men are thus generally invited Res delicata est spiritus dei ita nos tractat sicut tractatur yet they will not be continually invited God is not always suffering though he be long-suffering his spirit shall not always strive with our flesh Gen. 6.3 'T is dangerous to tempt resist or quench the spirit of God When you often invite guests to your table and they slight your invitation you will resolve to invite such no more 4. Though men are thus generally invited yet they will be as generally rejected if they continue slighting God's invitation Here many are bidden to partake of grace in the Gospel elsewhere many are forbidden to partake of glory in heaven and that for their contempt of Gospel-grace Matth. 7.22 23. Sometimes God lays remarkable judgments here on Cospel-contemners witness the Nation of the Jews Matth. 22.7 but their posterity shall be re-invited and it will prove effectual through the grace of God prevailing with their hearts Rom. 11.32 CHAP. VI. Use 3. BE exhorted to hearken to this call and invitation of God Mark 4.3 Isa 55.1 2 3. hearken or listen as they do in a Court of
work of our Redemption which he undertook to do is done 't is finished wherefore this Priest of ours is set down at the right hand of God Heb. 10.12 as one having done his work in opposition to the Priests of old who stood daily ver 11. The mystery of the Gospel in man's recovery is a curious piece of work but 't is perfectly wrought there are many particular excellent stories about it but they are all compleated 1 Tim. 3.16 The incarnation passion resurrection and ascension of Christ are all over 3. The remission of sin upon the score and account of Christ is ready God is ready to pardon Neh. 9.17 but 't is through Christ 2 Cor. 5.19 Pardons are as it were written our and ready to be distributed to those who will accept of them Yea pardoning grace is daily ready to be renewed according to the fresh acting of faith 4. The glorious inheritance in heaven is now ready God hath prepared that City for all believers Hel. 11.16 heaven is a Kingdom prepared for them Quest How doth all now appear to be in readiness Resp. Since Christ's coming in the flesh the veil is taken off from the Law of Moses the Curtain is drawn aside that the light comes in abundantly those Riddles are now unfolded Moreover since Christ's Incarnation the new Testament is added to the old whereby there is a great advantage for light the prophesies are now turned into Histories the Canon of Scripture is now compleated no more is now to be added Rev. 22.18 CHAP. IX Use 1. THis informeth us that man hath nothing to do toward his own happiness but to receive what God hath prepared and to walk as he hath received it the receiving is by faith a weak faith is a joynt Possessor though no faith is a joynt purchaser of this special priviledge The walking as we have received Christ is to express the truth of our faith in the holiness of our life with all conscientiousness as in God's sight and exemplariness as in mens sight Col. 2.6 7. Here see the difference between God and man in reference to Gospel-provision All is ready on God's part but alas what an unreadiness is there on our part how indisposed are we to any thing that is good Inasmuch as God speaks thus to man wilt thou not be made clean when shall it once be Jer. 13.27 Men linger in the state of nature as Lot in Sodom and did not God pull them out there they would abide for ever Use 2. For Caution Though all things be said to be now ready we must not think as if all were but now ready we must know that Christ is the Lamb slain from the foundation of the world Rev. 13.8 so that Christ's bloud in its vertue and God's acceptation was of force for man's salvation in the days before he came personally into the world And as for the foundation of man's happiness in his election this was prepared before the foundation of the world Rom. 9.33 Moreover though all things are said to be now ready yet there is much to be done before all the elect come to heaven there are many enemies of Christ which must be pull'd down 1 Cor. 15.25 and though Christ hath done the work of a Priest on earth in offering up himself as a sacrifice yet he is still doing the work of the High Priest in heaven presenting the worth of his sufferings in the presence of his father as he did once die for us so he doth ever live for us Heb. 7.25 Use 3. Be exhorted to answer this readiness of God 1. Be ready to receive this grace of the Gospel all things are ready therefore come Matth. 22.4 let thy heart be ready and prepared remove the filth that is in thy heart adorn thy heart with gracious qualities attend upon means of grace there God comes with a blessing This Gospel feast is ready but are you ready for that Are your cloaths ready have you put on the Lord Jesus whose righteousness is the white garments of Saints are your stomachs ready is your appetite up to this feast 2. Be ready to express this grace of the Gospel answer this readiness of God's good will in your readiness to do the will of God express it in acts of piety towards him be read to hear what the Lord hath to speak Eccl. 5.1 Prepare your hearts unto the Lord 1 Sam. 7.3 holy duties call for holy preparation The Jews had their laver in their services washings with sacrifice Express it likewise in acts of charity towards â—en In reference to the soul be ready to give an answer to those that ask you a reason of the hope that is within you 1 Pet. 3.15 Which tends much as to the confirming of the truth so to the edifying of souls In reference to the body be ready to distribute your worldly goods to supply the bodily wants of others 1 Tim. 6.18 Shew it also in your readiness to suffer the will of God St. Paul was ready not only to be bound but to die for the name of the Lord Jesus Act. 21.13 but as for the exercise of this hard part of Religion the spirit is ready sometimes but the flesh is weak Mark 14.38 Now to move you unto this readiness to receive and express the grace of the Gospel Consider The grave is ready to receive you wherefore work out your salvation with fear and trembling The Tribunal of God is ready to receive you All must give an account to him who is ready to judge the quick and the dead 1 Pet. 4.5 heaven is ready to receive you if you thus receive and express the grace of the Gospel 't is a kingdom prepared for you the gates of this kingdom are open for you if your hearts are open to the word of this kingdom Otherwise hell is ready to receive you and everlasting fire is preparing for you Tophet is prepared for the highest rank of sinners Isa 30.33 SERM. VI. Luke 14.18 And they all with one consent began to make excuse c. CHAP. I. OF the invitation to Gospel-provision ye have heard The Guests prove Recusants now followeth the answer of the Guests who were invited and their answer is returned by way of denyal which denyal or refusal of theirs is first more generally described and then more particular or distinctly answering to though it be an ill requital of the invitation which was first generally delivered and then more distinctly renewed This refusal of theirs in general may be branched out thus for our more methodical proceeding in the handling of the words 1. Here is the universality of it And they all 2. The unanimity of it or rather the the conspiracy of it with one consent 3. The plausibility or rather the hypocrisie of it Began to make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula non universalis simpliciter sed indefinita restringâ—nda ad materiam subjectam Beza For the first the refusal
themselves from grace and glory will thus appear 1. God doth not exclude man 1. Consider the perfect state of grace wherein God made man God made man upright Eccles 7.29 man might then have gone to heaven in his Primitive natural strength 2. Consider the plentiful means God hath prepared for the recovery of lost man bread enough and to spare Luke 15.17 3. Consider the free offer of grace which God makes to men in such indefinite and general terms Mark 16.15 None are to be put by from hearing the Gospel preached and none are to be put by from other ordinances that will subject themselves to the Gospel preached submitting to the rules thereof Yea Christ is ready to receive all that come to him John 6.37 4. Consider the influence of divine grace which prevails upon many to everlasting life through Christ Jesus Heb. 2.10 2. The Devil cannot exclude man from happiness 1 John 4.4 He may present objects and ply men hard with his suggestions but he cannot force the will of man Satan doth what he can to undo man he tempts men to sin against God and accuseth men for sin before God but his power is limited God hath him in a chain and will not suffer his servants to be tempted above measure So then if God doth not and the Devil cannot it followeth that men exclude themselves from happiness CHAP. III. Use 1. THis informs us that mans worst enemy is himself men naturally are cruel to their own souls Hos 13.9 self-destroyers Man carrys the fire in his own bosom which consumes him Men corrupt themselves and so destroy themselves Jude ver 10. corrupting themselves spiritually clouding their natural reason and hindering the super-natural actings of the soul and so corrupting themselves eternally drowning themselves first in sin and then in perdition And man 's great torment in hell will be by reflecting upon himself This is the never dying worm Mark 9.44 the furious reflecting of a man 's own conscience upon his former wilful folly Use 2. Take this Caution Though men exclude themselves yet where God is pleased to put forth sufficient grace man cannot hinder his own salvation Though such is the nature of man's will that it cannot be forced yet such is the power of God's grace as to overcome the will of man Use 3. Be exhorted not to cast away your selves no not upon any pretence whatsoever Begin not to make your plea from any outward priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Luke 3.8 look to the power of godliness and fruits of righteousness and rest not in any form of Religion lest one day you begin to say to the mountains fall on us Luke 23.30 Yield your selves unto God Rom. 6.13 fear him This is to begin to be wise Prov. 1.7 The beginning of the Olympian combats was the putting off their garments cast away your filthy rages your sins not your souls come into the kingdom of grace and go on till you come to the kingdom of glory Examine your selves whether you are in a state of grace prove that and it will be evident you do not exclude your selves neither shall you be excluded from happiness CHAP. IV. To make excuse c. WE are now to consider the plausibility or hypocrisie of the refusal The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprecari repudiare recusare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr which is here translated excuse signifies to refuse so it is used by several Authors Though as Marlorat upon this verse takes notice that 't is elegantly interpreted to excuse because excusing is a refusal with the allegation of a reason such is the re usal in this Text the Refusers pretend reason for what they do some colour and pretext for their practice excuse the matter they would though it be but a poor shift they make Here note Observ Sinners have their excuses pleas and shifts for what they do There be those who will have none of Christ and yet would put it off fairly if they could Psal 36.2 Quest What are the excuses or pleas which sinners make Resp. 1. They plead multiplicity of worldly business as here in the following words of my Text So in Matth. 22.5 men pretend that their particular callings to maintain their families require so much time that they cannot afford time for the serious duties of Religion 2. Men plead the frequency and urgency of outward temptations they make the presenting of an object an excuse for the irregularity of their actâ—â—g Men are ready to excuse themselves by accusing others Thus Adam said the fault upon â—he woman and the woman upon the serpent Gen. 3.12 13. how ready are people to say such a one tempâ—ed me and perswaded me without reflecting upon the naughtiness of their own hearts in yielding 1 Sam. 15.9 15 21. 3. They plead the society and fellowship of others in their way Prov. 1.14 they shall fare no worse than such and such Nay perhaps some may be ready to flatter themselves by the foul faults of holy men whiles they read of Noah's drunkenness Lot's incest David's adaltery c. never minding the repentance of those holy men Thus as some abuse the vices of Saints to profaneness so others abuse the vertues of Saints to superstition 4. They plead the weakness of their nature when they are overtaken with passion drunkenness or uncleanness and they cry out we are but flesh and bloud no Saints or Angels what would ye have of us are we not all sinners 5. They plead the smalness of the fact excusing their sins by extenuating them dealing with their debts towards God as the unjust Steward did by his Masters debts setting down fifty for an hundred Luke 16.6 pounds are made shillings shillings pence pence farthings and farthings nothing Great sins are made little sins and little sins no sins 6. They plead their purposes and intentions to do otherwise than they have done some are semper victuri as Seneca speaks trifling away their time so long till they fool away their happiness They say it is time enough to mind Religion hereafter they hope when they are older they shall be wiser and they have heard of some that have been converted and accepted at the last 7. They plead the unnecessariness of such strictness in Religion fair and soft goes farr what needs there such ado Acts of charity the evidence of piety seems profuseness to some Mark 14.4 and some that are backward themselves are angry with others for being more liberally minded 8. They plead the safety of their persons and security of their Estates Joh. 11.48 't is dangerous to mens outward welfare to be too zealous in matters of Religion He that follows truth too close at heels as one saith may have his brains dasht out When the Emperour sent to the Athenians to give him divine honour take heed saith Demades you be not so busie about
surely hereafter they will Lord remember that heretofore I stood before thee to interceed for this people that they might be blest but now I stand before thee to accuse them that they may be curst The reasons why God's messengers must do thus are these 1. Because God is their Lord in a peculiar sense according to the phrase in our Text unto whom they stand responsible for all that they have done in the work of the ministry 2. Because God made them witnesses Act. 26.16 and they must not be false witnesses Surely as their persons so their labours and their lives and their sufferings will all come in as witnesses at the great day 3. Because God hath made them stewards 1 Cor. 4.1 and so they must give a true account I have observed in the Courts of Judicature here below at our Assizes when those that are called do make default the officer is called who summoned them an Oath administred to the Baily of such an hundred and then this is propounded to him By virtue of the Oath which you have taken did you warn such a man Yes saith he then is he liable to the censure of the Court. Thus methinks 't will be at the Great Assizes speak you Ministers of such a City of such a Town of such a Village did you not warn such a people did you not leave such a summons with them did you not preach such a Doctrine among them make many a prayer for them yea Lord but they refused to bear thy Sons yoke they would not reform their lives according to thy Laws This will be dreadful against all the refusers of the Gospel CHAP. VI. Use 1. HEre ye may see Omnis praedicator est vir rixarum judiciâ— ac cogitur ex officio reprehendere quicquid vitiosum est non habita ratione vel personae vel officii in auditoribus Luther why ministers are so much despised by many it is because their employment is to discover the faults of others and that displeaseth those that are faulty Act. 19.28 not only the profane but the erroneous too do fall out with sound and faithful teachers When the truth is spoken against errours it causeth many enemies Gal. 4.16 The preachers office displeaseth those that allow themselves in any sin and so consequentially it cannot be but their persons are opposed Again it is but a folly for any to think to fare the better for their acquaintance with the messengers of the Gospel when they refuse the message of the Gospel for they must relate things as they are 'T is required in stewards that a man be sound faithful 1 Cor. 4.2 Though the hearer should be Wife Brother or Sister to the preacher and should live contrary to the Doctrine of holiness which he preacheth yet none of them shall be advantaged by their relation to him Use 2. Yet 't is not the messenger of the Gospel Malitia tua te ad mortem adduxit non nos Lyran. but the refusal of the Gospel-message that condemneth men it is mens own sin that casteth them Witnesses of old were wont to put their hand upon the head of the offendor and say it is thine own wickedness that condemneth thee and not we The most obstinate man the Heretick is condemned of himself Tit. 3.14 holding such an erroneous opinion he doth vertually condemn himself declaring that he is fallen from the truth and is an opposer of the same Now though God's messengers make a report to God yet it is not to inform him as though he did not know those things without that report God is greater than our reports yea than our hearts and knows all things 1 John 3.20 all things are naked and open in his sight Heb. 4.12 Use 3. Then let this Doctrine be a watch-word to you that are our hearers Ministers must do your errand Must Ministers shew to the Lord what you do oh then take heed what ye do Venture not upon any known sin upon any pretence Prov. 1.10 Think with your self would you do such a thing if the passages of it should be told to the whole Town oh then why will ye venture upon such sinful practices which must be reported unto God before all the world at the last day do not continue in any known sin be not as the men of this world who lie in wickedness 1 John 5.19 Ye that will go on in the ways of your own heart know ye that for all these things God will bring you to judgment Eccl. 11.9 If it be thus then consider what answer will ye now give to the messenger of the Gospel to be returned in your behalf 1. Let it not be a refractory answer like that of the Jews to Jeremiah We will not walk therein Jer. 6.16 oh let not your hearts rise and swell against the holy word of God 2. Let it not be a delatory answer like that of Felix to Paul I will call for thee when I have a convenient season Act. 24.25 A meer put-off to spin out time 3. Let it not be a cursory answer like that of Israel to Joshua All that thou commandest we will do Josh 1.16 suddenly spoken without the consideration of what was to be done or with what strength they would do it as appears by their frequent revolting afterwards Some people are ready to answer as fast as a Minister can ask them will you forsake the Devil and all his works the pomp and vanity of the world oh yes we will do any thing but alas they little consider what they say as appeareth by their soon turning aside from the paths of holiness 4. Let it not be a nugatory answer with those gâ—ests in our parable who preferred the trifles of this world before the eternal good things of the Gospel But let it be an humble holy answer like that of the Psalmist Oh that my ways were directed to keep thy statutes in answer to that Thou hast commanded us to keep thy precepts diligently Psal 119.4 5. SERM. XII Luke 14.21 Then the Master of the house being angry c. CHAP. I. THese words begin the fourth general part of the parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting one that ruleth over things as if he had them tyed in bands the Result upon the former the resolution of him who made the feast upon the Contempt offered by some to fill up his table with other guests Then When the report was returned of the excuses made by those who refused the Gospel-provision The master of the house or the Master of the family He of whom the whole family in heaven and earth is named the father of our Lord Jesus Christ Eph. 3.14 15. or the Master or that house which is the Church of the living God 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appetere sc vindictam Being angry the Greek word signifies the inflammation of the mind with a purpose of revenge proper
come upon you if you beat it back it will return to them Mat. 10.13 Consider ye it is not the presence of ministers in your streets will serve you in any stead unless you make good use of them There be those will make this their plea before Christ at the great day Thou hast taught in our streets Luke 13.26 If ye make no good use of the messengers of the Gospel in your streets whom God sends in mercy you may have other kind of guests in your streets whom God sends in judgment The sword may be in your streets Chariots raging in your streets Nah. 2.4 the wounded in the streets Lam. 2.12 carkases torn in the streets Isa 5.25 pestilence may be in your streets Ezek. 28.23 famine may be in your streets Isa 24.11 As these judgments have been and are in the streets of others God grant that there may be no such complaining in our streets Psal 144.14 SERM. XIII Luk 14.21 And bring in hither the poor and the maimed the halt and the blind CHAP. I. THese words contain the final cause of the former viz. the end why the Master of the feast bid his servant go out quickly into the streets and lanes of the City it was to bring in hither the poor and maimed c. where observe first how the guests come unto this gospel-provision it is by being brought in hither whither they are invited Hence I note Observ God sends the messengers of the gospel out to bring the gospel-hearers in Matth. 28.19 20. we have heard how and whither the messengers are sent out now we are to enquire how they are to bring in hearers The notation of the Greek word used in the Text will give us some light here while we consider the several acceptions of the word 1. It signifies to bring in by way of discovery as an Introduction in a Book which serves for the help of the Reader that he may gain the more exact knowledge of what is written An introduction is a writing Introductio est scriptia qua prima urtis alicujus elementa tradimus ad eam lectores velut introdâ—cimuâ— i. e. ad ejus cognitionem wherein the first Elements of an Art are delivered by which that Art or Science is the more easily learned Thus ministers Sermons should be as introductions to shew their hearers the way how to attain saving knowledge I shew unto you saith St. Paul to the Corinthians a more excellent way 1 Cor. 12.31 Thus then Bring them in that is shew them the way wherein they should walk Isa 30.20 21. point out Jesus Christ to them who is the way John 1.29 2. It signifies to bring in by way of authority as a citation or summoning into a Court of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost so Demosthenes makes use of the word So should ministers warn and teach men that they may present them perfect in Christ Jesus at his Tribunal Col. 1.28 that they come to trial and abide the trial so should we bring men in that they may be found to praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 3. It signifies to bring in by way of conjunction as two streams or Rivers are brought into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer the strength of them brought into one channel that did run into two or more So Homer useth the word So preachers should labour to bring their hearers into one way who go in several ways Other sheep have I saith Christ and them also must I bring and there shall be one fold John 10.16 This mâ—st be their work who are shepherds under Christ CHAP. II. Now for the manner of this bringing in it must be 1. BY convincing arguments with plainness and fidelity telling them of the necessity of Regeneration faith and repentance unto eternal life reasoning out the case with them concerning the worth of a soul the danger of a natural estate the uncertainty of this world the eternity of that which is to come the hatefulness of sin the loveliness of grace the incomparableness of Christ 2. By affectionate expressions making use not of exasperating but mollifying language Phil. 3.18 19. for grace is not enforced but distilled into the mind exhortations should proceed from compassion Words should be fitted to the matter for the more ready conveyance of it into the hearts of the hearers 3. By an exemplary life answerable to the Doctrine which is delivered a sober grave holy example The preacher of good Doctrine must likewise be a pattern of good works Tit. 2.7 The truth of this point will appear if you consider 1. The nature of men to whom the Gospel is sent they are rational creatures and so to be wrought upon in a rational way by bidding them Consider their ways Hag. 1.5 to commune with their own hearts Psal 4.4 this is the way to illighten the understanding 〈◊〉 perswade the will to stir up the affections 2. The nature of the Gospel which is sent to men Fides estratio Christiani hominis Luther it is a reasonable service Rom. 12.1 In those points of Christianity where there is no reason for the thing believed yet there is very good reason for the belief of the thing and that because of the Authority of the speakèr 3. The nature of that happiness which is the fruit of the Gospel this is suited to a rational creature here is truth in it which is the object of the understanding and Good which is the object of the will John 17.3 Quest Whether are Gospel-messengers to bring in men Resp. It is said Bring them in hither in general that is into the nouse of God 1 Tim. 2.13 or into the Garden of Christ More particularly thus 1. Into the unity of the faith Eph. 4.13 to partake of the Doctrine of Christ 2. Into the bond of peace Eph. 4.3 to partake of Christian fellowship maintaining communion with them who agree to walk according to the order of the Gospel CHAP. III. Use 1. THis informs us that men naturally are without Eph. 2.12 without Christ all out of him are without life 1 John 5.12 Without the common-wealth of Israel Those that belong not to Christ as the Head belong not to his Church as the body without the Covenants of promise They who have not to do with the Church have nothing to do with the priviledges thereof Why the Covenant though but one is put in the plural number and why the promises though many are put in the singular number Bezain Eph. 2. Beza gives the reason because the Covenant was often renewed and because the promises are all but one in Christ Jesus 2 Cor. 1.20 without hope it is onely the heirs of promise that cast the Anchor of hope into heaven Heb. 6.17 18 19. others may presume but hope they cannot he that hath no hope of an happy life hereafter will not trouble himself about leading an holy life here
which is implanted by the spirit of grace and expressed in the life of grace That peace whereby the members of Christ's mystical body do sweetly agree together That joy whereby we delight in such righteousness and peace Use 4. This Doctrine is consolatory 1. If we look at God's Elect yet not called There is room enough to entertain all the Elect of God as they come in one after another God shall enlarge Japhet and he shall dwell in the Tents of Shem Gen. 9.27 and Christ saith other sheep I have them also I must bring and there shall be one ford John 10.16 a fold big enough to hold them all 2. If we look at the called ones who are at present straitned Hereafter they shall be so enlarged as to have room enough here they are straitned 1. Outwardly straitned so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 2 Cor. 6.4 translated distresses as it were in Little Ease pent up so that they know not which way to turn I have read of a French Martyr who was pent up in such a narrow room for seven weeks together in Paris that he could neither sit nor lie down Sometimes they are straitned in their Estates kept at short allowance but hereafter there will be room enough 2. Inwardly straitned straitned in their knowledge know ng but in part and that darkly but hereafter it will be fully and clearly 1 Cor. 13.11 12. straitned also in their obedience there is some reluctancy in their obedience while the mind is for serving the Law of God the flesh is for serving the Law of sin Rom. 7.25 The unregenerate part pulls backward while the regenerate part puts us forward to any good So likewise straitned in love and other graces the comfort is that these graces will act with more scope or room in heaven Oh welcome that happy day SERM. XV. Luke 14.23 And the Lord said unto the servant Go out into the high-ways and hedges c. CHAP. I. THe two former invitations Exierunt Apostoli extra Judaeam ad Gentes Salmeron ver 16. 21. were to the Jews this latter is to the Gentiles In which invitation of the Gentiles we have 1. The designation of the messenger sent to invite them the same that was sent to the Jews The same servant from the same Lord. The Lord said to the servant Go out 2. The description of the place of their residenc The high-ways and hedges 3. The illustration of the manner of bringing them in Hic Gentium votatio describitur Marlor in loc And compel them to come in 4. The confirmation of the end thereof That my house may be filled From the first I observe Obser That the Gentiles now have the same Authority and Priviledge to embrace the Gospel as the Jews once had Col. 3.11 The distinction of Jews and Gentiles comes not from Adam but from Abraham God called him from his idolatrous kindred Gen. 12.1 making his Covenant of grace with him and his posterity renewing and confirming it by the seal of the Covenant circumcision Gen. 17.1 2 9 10. called a seal of the Righteousness of faith Rom. 4.11 which Covenant with the seal thereof was confined to Abraham and his posterity and continued among them till Christ came in the flesh which posterity of Abraham were called by three names Heber from Hebrews as it is judged out of whole loyns Abraham descended Israelites from Israel Abraham's Grand-child And Jews from Judah one of the Sons of Israel Which Jews were the Nation by way of eminency An holy Nation Exod. 19.6 inhabiting the Land of Judea Canaan the Type of heaven And all other people who came not from Abraham's loins were called Gentes the Nations of the world or Gentiles Others say from the Epithet given to Abraham who is called Abraham the Hebrew Gen. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass over or pass through because from Mesopotamia he passed over Euphrates into Canaan and so passed through the Land Abraham the Hebrew or the passenger or passer-through This denomination seemeth the more probable Heber being far from Abraham Gen. 11.17 CHAP. II. NOw concerning the priviledges which the Jews once had the Apostle gives us a Catalogue of them an Inventory of very choice goods Rom. 9.4 who are Israelites to whom pertaineth 1. The Adoption Israel was God's first-born and so higher than the Kings of the earth Psal 89.27 Though God had a natural son of his own yet he adopted the Jews out of his abundant grace 2. The glory the Temple and the Ark so called 1 Sam. 4.22 because tokens of God's glorious presence and Types of Christ the King of glory whence Judea is called the glorious Land Dan. 11.41 all the while God manifested his presence there but now sin hath made it vile enough 3. The Covenants the moral law in two Tables or the Covenant of grace often renewed 4. The giving of the Law the judicial Law for the ordering their common-wealth 5. The service the ceremonial Law for the ordering of their worship of God As God had adopted them so he would have them brought up under his Law as under a Tutor Gal. 4.1 6. The promises the rich Legacies in the old Testament 7. The fathers they descended of honourable ancestors Abraham Isaac and Jacob. 8. Christ after the flesh who took on him the seed of Abraham Heb. 2.16 as if a King should marry into some poor family of his subjects and be glad at the match CHAP. III. THat the Gentiles have as good leave and priviledge to believe the Gospel as the Jews had appeareth thus 1. Abraham received the seal of the Gospel-righteousness being uncircumcised that he might be the father of those who should believe God being able of such stones to raise up children to Abraham Matth. 3.9 even of the Gentiles whose hearts were as hard as stones and who worshipped stocks and stones 2. The prophesies of old were that Christ should be a light to the Gentiâ—es Isa 49.6 that the eyes of their understanding might be opened to see the way to heaven and walk in it And Isaiah and Moses told the Jews so to their face though they despiâ—ed the Gentiles Rom. 10.19 20. now the Prophecies were all to be fulfiâ—â—ed in due time 3. Gentiles are put into the Genealogy of Christ it is observable how among all the men in Christs Genealogy only four women are put in beside Mary the Mother of Jesus two of which were Gentiles viz. Rahab of Canaan Ruth of Moab The other two of the Jews Thamar and Bathsheba notorious for incest and adultery Vid. Spanhem dub Evang. dub 25. part 1. St. Ambrose and Chrysostom give several reasons for this as 1. To curb the insolency of the Jews to stain their pride who boasted much of their progenitors 2. To shew that no blot in predecessors is an hinderance to vertue in their posterity 3. To shew that the greatest sort