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
gifts they may be instrumental to the bringing of others unto heaven 3. They may be made partakers of the Holy Ghost as the extraordinary gifts of the Holy Ghost in working of miracles as those cast-aways make it their plea Matth. 7.22 4. They may taste the good word of God by feeling some sudden flashes of joy and terrour under the word as Herod and Feâ—ix did and yet not nourished by it nor satisfied with it 5. They may taste of the powers of the world to come be taken up with the admiration and contemplation of the Saints happiness in heaven Thus Balaam desired by all means to die the death of the Righteous Use 3. Let not us be like the refusers of the Gospel who shall not taste of Gospel-provision But 1. Let us taste and see that the Lord is good Psal 34.8 Oh taste now lest God in anger for your contempt should say ye shall never taste of my Supper Meditate on his word and apply the promises therein contained how sweet are thy words to my taste saith David Psal 119.103 We should fix our thoughts upon Gods word Meditation is not a transient but a permanent act of the soul abiding where it fastens Meditation holds reason and faith to their work and blows the fire till it throughly burn a man must continue walking to get himself warm a few slight thoughts will not warm our hearts in God's service no that is the work of most intent meditation Let us also reflect upon our souls in a way of Christian experience We taste God's goodness in experimental and actual discoveries of his gracious working Oh how delightfully do Saints sit under this shadow and how sweet is this fruit unto their taste Cant. 2.3 2. Live as those that have tasted that the Lord is gracious 1 Pet. 2.3 by frequent tasting you will be more and more in love with this kind of Liquor Long for the perfection of grace in the fruition of glory and for that heaven upon earth the clear knowledge of your eternal good condition That glimpse you have of heaven should make you long for the beatifical Vision and your foretaste for the full draught Alexander the Great sailing in a boisterous sea discovered before the rest of his company the happy land of Arabia by the smell of those sweet odours which the wind conveyed to him Whereupon he and his company took heart perceiving they had not far to go Consider grace is as a smell of heaven before-hand Let your present scent set you a longing for all the sweet in heaven Let this fruit of the Tree of Life make you the more in love with heaven FINIS Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge A Commentary on the Hebrews by J. Owen D. D. Mr. Sedgwick's Bowels of Mercy fol. An Exposition of Temptation on Matth. 4. verse 1. to the end of the eleventh By Thomas â—aylor A Learned Commentary or Exposition on the first Chapter of the second Epistle to the Corinthians by Richard Sibbs D. D. fol. A practical Exposition on the third Chapter of the first Epistle of St. Paul to the Corinthians By Anthony Burgess fol. The dead Saint speaking to Saints and sinners living in several Treatises By Samuel Bolton D. D. fol. The view of the Holy Scriptures By Hugh Broughton fol. Christianographia or a Description of the multitude and sundry sorts of Christians in the world not subject to the Pope By Eph. Pagitt fol. These six Treatises next following are written by Mr. George Swinnock 1. The Christian Mans Calling or a Treatise of making Religion ones business in Religious Duties Natural Actions his Particular Vocation his Family Directions The first Part. 2. Likewise a second Part wherein Christians â—e directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Mans Calling 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomized and the True Christian Characterized 6. The Fading of the Flesh and the flourishing of Faith Or One cast for Eternity all these by George Swinnock M. A. Large Octavo's An Exposition on the five first Chapters of Ezekiel with useful observations thereupon by Will. Greenhil 4to The Cospel Covenant or the Covenant of Grace opened Preached in New-England by Peter Bulkeley 4to Gods Holy Mind touching Matters Moral wh ch himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 4to Christ and the Covenant the work and way of Meditation Delivered in ten Sermons L. Octavo's By William Bridge Heart-treasure or a Treatise tending to fill and furnish the head and heart of every Christian with soul-inriching treasure of truths graces experiences and comforts with an Epistle prefixed by John Chester Large Octavo A Glimpse of Eternity by A. Caley A Practical Discourse of Prayer wherein is handled the Nature and Duty of Prayer by Tho. Cobbet Of Quenching the Spirit the evil of it in respect both of its cause and effects discovered By Theophilus Polwheile Wells of Salvation opened or Words whereby we may be saved with advice to Young Men by Tho. Vincent The Re-building of London encouraged and improved in several Meditations by Sam. Rolles The sure way to Salvation or a Treatise of the Saints Mystical Union with Christ by R. Steedman M. A. The greatest Loss upon Matth. 16.26 By James Livesey Small Octavo's FINIS
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
restraints of Christian liberty is setled many errors confuted out of John 8. ver 36. A Treatise of the Sacrament both by Sam. Bolton D. D. The Lords Day enlivened or a Treatise of the Sabbath by Philip Goodwin The sinfulness of Sin and the Fulness of Christ two Sermons by W. Bridge A serious Exhortation to a Holy Life by Tho. Wadsworth Ovid's Metamorphosis Translated Grammatically by J. Brinsley Comfortable Crumbs of refreshment by Prayers Meditations Consolations and Ejaculations with a Confession of Faith and summ of the Bible The difference between the spots of the Godly and Wicked in four Sermons by Jer. Burroughs Four Centuries of Select Hymns collected out of Scripture by Will. Barton Sins Sinfulness by R. Venning Memento to Young and Old by J. Maynard The Christians Daily Monitor by Jo. Church Closet Prayer a Christians Duty by O. Heywood A Little Book for Little Children by Tho. White FINIS THE PARABLE OF THE GREAT SVPPER OPENED LUKE 14.16 Then said he unto him A certain man made a Great Supper and bad many SERM. I. CHAP. I. THese words are a Parable delivered by our Saviour whose usual manner it was to propound Divine Truths under such Figurative representations Wherefore in the handling of a Parable let us observe how the genuine sence of the same may be found out for the mis-apprehension of Parables hath sometimes caused strange constructions of the holy Scriptures Tota difficultas parabolae ex tribus capitibus pendere videtur ex Radice Cortice fructu Salmero de parab Now in a Parable there are three considerable particulars to be observed 1. The root or scope of a parable 2. The rind or sensible similitude 3. The fruit or spiritual meaning And this all along we must hold as a Canon in the interpretation of a parable that there is nothing false absurd and impossible in the Parables of our Saviour Now farther that we may rightly understand the meaning of a Parable according to its true scope we must either look before upon the occasion of it Ex profabulatione vel affabulatione vel ipsa fabula Sic Graeci loquantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ver 7. or else hehind upon the conclusion of it Matth. 25.13 or else into it upon the connexion of it This course the Grecians took in the understanding of their Apologues or Fables In this parable we are first to look upon the occasion of it which is 1. More remote occasioned from the invitation of one that made a Feast ver 12.2 More immediate occasioned from the communication of one who was at the feast ver 15. Then said he c. first it answers to that when he was bidden to the Feast He spiritualizeth that meeting with discourse proper to the occasion CHAP. II. Observ HEnce I observe that it is true Christian practice to spiritualize earthly things John 3.12 This may thus appear 1. Such practice is the imitation of Christ which may be shewn in some particulars of his practice 1. In his calling fishers to be preachers he spiritualized their work by making them fishers of men Matth. 4.18 19. Then they lest their other Calling being called unto this and sufficiently gifted for it let this be observed against the practice of some who would be accounted preachers yet are not gifted nor called nor perswaded to leave off their other Callings This of fishing is an apt Metaphor The world is the sea unsetled tumultuous the Church is the Boat continually tossed with waves The fishes are men which devour one another in the sea The word of God is the net which takes hold of all sorts of men Ministers are fishers whose work is toylsome yet various and delightsome Sometimes preparing sometimes casting the net sometimes drawing it Some count preaching no labour or toyl and so rashly venture upon it but these are like some idle companions that ever and anon go a fishing in fair weather for an hour or two Will ye call such fisher-men No Fishers are such as make it their work night and day wet and dry 2. When our Saviour saw one sick of the Palsy Morbus est corruptio totius entis he spiritualized his sickness by considering sin under the notion of sickness Matth. 9.2 Sin is the sickness of the soul and pardon the health of it The fall of our first-parents did wound us and that wound is putrified from thence is the râ—â— of all manner of distempers within us and every sickness may put us in mind of this 3. When he was at Jacob's well he spiritualized that water by discoursing of the water of life John 4.10 The grace of God being of a cleansing cooling and quenching nature like water which runs through several channels till it be swallowed up in the Ocean 4. When his Disciples prayed him to eat he spiritualized those words by making his father's work his meat John 4.31 34. He took as much delight in obeying the will of God as any do in eating their meat when they are hungry 5. When there was talking of harvest he spiritualized it by discoursing of the harvest for conversion of souls John 4.35 The harvest of the seed sown by the Prophets appearing as ripe fruit in the conversion of souls by the Apostles 6. When he and his Disciples viewed the Temple he spiritualized that sight by discoursing of the Temple's and the world's destruction Matth. 24.2 The Temple was set on fire by Titus his souldides but the industry of man could not quench it Titus would have preserved the Temple as one of the worlds wonders Thus all the world will be in a flame and irresistibly burnt one day CHAP. III. Quest HOw may we spiritualize earthly things Resp. 1. In our Meditation and that in a representative manner by way of resemblance Behold the Husband-man c. Jam. 5.7 that is with the eyes of your understanding Consider how he waiteth for the harvest Is the harvest precious to husband-men and should not the coming of Christ be much more precious to Christians doth he toyl for the Corn at harvest and should we think much to be at any cost and pains till we come to the reward in Heaven 2. In our Affection even in an exulting manner rejoycing in God above by the things we receive from him here below The mercies which we daily receive should more endear our souls to the God of mercies 1 Sam. 2.1 Psal 116.1 remembring and prizing the giver for the gifts-sake 3. In our Communication and that in an argumentative manner discoursing of the providence of God from what we see here below Thus Job reasons out the case with his wife to clear God's uprightness in his saddest dispensations Job 2.10 afterwards he reasoneth with his friends to clear his own integrity under those divine dispensations 4. In our Conversation and that in an exemplary manner leading stricter and holier lives from the consideration of those temporal mercies whereby our lives are maintained
Ezr. 9.13 14. if God renew our lives should not we renew our obedience The reasons why we should thus spiritualize earthly things are these Reas 1. God hath appointed all things here below to raise us up unto him who is above Job 12.7 creatures are glasses to represent the Creatour Seculum Speculum They have a teaching voice they read us Divinity-Lectures of God's providence The world below is as a glass wherein we may see the world above they who cannot read other books may read the Volume of the creatures here they may run and read This is the plow-mans Alphabet the Sheepherds Kalendar the Travellers Perspective The least creature hath some lively resemblance of the great God 2. This is the way to have always an heaven upon the earth which we should aspire after Psal 73.25 'T is said of two worthy Divines the one reconciled heaven and earth Mr. Ball Mr. Dod. because worldly occasions did not distract him in heavens way The other turn'd earth into heaven by a spiritual improvement of all earthly affairs CHAP. IV. Use 1. HErein ye may see a main difference between the children of this world the children of God The children of this world are like little children who finding a picture in a book do graze upon and make sport with it but consider not who it is but God's children are like those men who examine the story the picture representeth they will pick some farther matter out than that which is represented to the eye Here we may also see how far they are from spiritualizing earthly enjoyments who abuse them unto wickedness not acknowledging from whence they come but using them contrary to the honour of the true owner of them Hos 2.5 This is fighting against God with his own weapons heaping sins against him while he heaps kindnesses upon them Great ingâ—aâ—iâ—ude Use 2. Take this by way of caution our spiritualizing earthly things is not the same with God's spiritualizing us When he spiritualizeth us he changeth our natures turning our sinful qualities into spiritual pulling down one frame and setting up another 2 Cor. 10.4 5. But when we spiritualize the creature we do not change the nature of it we only make use of it unto such spiritual ends Moreover though true Christians do spiritualize earthly things yet there be those who are called Christians that carnalize spiritual things who conceive of heavenly things with gâ—oss and carnal thoughts because they are represented under earthly terms and figures Solomon's song hath been abused by many this way Some are so drowned in natura naturata that they do not think of natura naturans Use 3. Let us all be exhorted to the practice of this truth 1. Let us spiritualize earthly possessions Make use of the goods ye possess unto those high and noble ends as everlastingly to be advantaged by them Luke 16.9 Testifie your faith by your works Rebus nâ—n me trado sed commodo Sen. and your works by the distribution of your goods look upon your houses ye dwell in but as houses of clay and think of the eternal mansions John 14.2 Our hearts should not be upon our Estates an heart surcharged with the cares of this life is like a foul stomach which unless it be emptied by a Vomit it fills the body with noysome diseases 2. Let us spiritualize earthly callings God made none to be idle Whiles ye are diligent in any particular calling spiritualize that in giving all diligence about the calling of Christianity 2 Pet. 1.10 Trade and traffick for heaven Phil. 3.20 Let saith be your factor into that far Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is the way to gain the Pearl of great price 3. Let us spiritualize earthly relations being weaned from those we do enjoy 1 Cor. 7.29 And being raised by the same to think of that relation between Christ and the soul Uxori nubere nolo meae or Christ and his Church Eph. 5.30 4. Let us spiritualize earthly affections 1 Cor. 7.30 When the affections of joy or sorrow are running see that they run in the right channel your joy for Christ your sorrow for sin 5. Let us spiritualize earthly afflictions looking upon them as tryals 1 Pet. 1.6 7. They are tryals both of corruption and grace for the consuming of the one for the refining of the other Let afflictions make you more serious to look into your ways more conscientious to look after your ways 6. Let us spiritualize earthly delights When ye see your Field or Garden bravely decked remember they are gone in an instant Jam. 1.11 Set your hearts on comforts of a lasting nature Heaven is set forth by all those expressions of delight which we are taken with upon the earth as a City a Country a Kingdom an Inheritance Rest our Fathers house Abraham's bosome Some delight in the City others in the Country some delight in Honour others in Pleasure and Prosit 7. Let us spiritualize earthly deliverances Is it such a mercy to be freed from trouble from sickness from war then what a mercy is it to be freed from hell How much are we bound to bless God for Christ who is Jesus that delivereth us from wrath to come 1 Thes 1.10 8. Let us spiritualize earthly dominions Is it an honour to be Head Governour of a Town or Ruler of a Nation what will it then be to be Judges of the world and such honour shall all the Saints have 1 Cor. 6.2 As Christians should not disdain those below them so they need not envy those above them To direct you therein use these means 1. Look that ye have a spiritual mind As the eye is the light of the whole body so is the mind of the whole man Matth. 6.22 An impure mind is like mud water but a pure mind is like clear water whereby other things look clear 2. Maintain spiritual converse and society where ye may hear spiritual discourse Heb. 10.25 Holy Conferences wherein Christian experiences are related are great advantages unto this To move you hereunto Consider Mot. 1. If you do but enjoy the bare use of earthly things you live not only beneath Christians but beneath men The very beasts have creatures as the objects of their sences and that in an exquisite manner 2. Those that now turn earth into heaven in the spiritualizing of earthly things they shall one day be translated from earth to heaven to the enjoyment of eternal things 2 Cor. 4.18 2 Cor. 5.1 This spiritualizing earth doth likewise make way for the familiarizing of death CHAP. V. Then said be unto him c. THis Then relateth to that When in the former verse where we have the immediate occasion of this Parable One of the guests being somewhat affected with our Saviour's Table-discourse speaks thus by way of admiration Blessed is he that shall eat bread in the Kingdom of God This eating of bread may be taken in the same sense in
and Warrants run in the name of the supream power so must the word preached in the name of God II. If we look at the word which is spoken it must be spoken 1. Gravely according to the weight of the matter and majesty of the stile There should not be an affected language but sober expressions subservient to the matter 2. Methodically according to the distinct heads of divinity held forth in the Scripture 1 Cor. 15.3 3. Pertinently according to the particular portion of Scripture which is fixt upon keeping to the matter in hand as Sr. Paul doth in the confirmation of the Resurrection A man may speak according to truth or the word in general when he doth not speak according to his Text or the Scripture which he quoteth III. If we consider by whom the word is spoken it must be spoken 1. Understandingly and that according to the analogy or proportion of faith 2. Resolvedly in an open and free manner boldly declaring the word of God 2 Cor. 4.13 Rom. 1.16 being ready to defend what we deliver 3. Affectionately Phil. 3.18 our Sermons should not only be informing but enflaming affectionate speeches help much to work upon affection and they seem to flow from affection IV. If we look at those to whom the word is spoken it must be spoken 1. Audibly with the voice so lift up as the standers by may take it John 7.37 the lungs are of use as well as the brains in the ministerial employment 2. Plainly 2 Cor. 3.12 speaking in a familiar speech not uttering fine phrases like painted glasses which makes a shew but keeps out the light we must speak to the capacity of all sorts of hearers Qui pueriliter populariter trivialiter simplicissimè docent optimi ad vulgus sunt concionatores Luther The learned can understand plain words but the unlearned cannot understand elegant words 'T is best therefore to use those words which all know 3. Distinguishingly separating the precious from the vile Jer. 15.19 giving unto each the portion belonging to him for this end a Minister had need observe the carriage of his people that he may accordingly discharge his duty towards them Quest 3. How doth this appear to be the way that God makes use of Resp. 1. The Scripture-rule illustrated with instances cleareth this The Rule is Rom. 10.14 15. The instances are that of St. Peter sent to Cornelius Act. 10. That of Ananias sent to St. Paul Act. 9. 2. The daily experiences of Saints confirm this Where is the man or woman that hath received any of the gracious workings of God's spirit and have not received it this way CHAP. IV. Use 1. THis may inform us of diverse things 1. That the gift of utterance is very requisite for a Minister Eph. 6.19 for Ministers are spokes-men by their office Isaiah was bid to lift up his voice like a Trumpet which yieldeth a loud a distinct so and. John Baptist's language was as the voice of a cryer Matth. 3.1 which is a stretched out voice and an authoritative voice yet should a Minister take heed he be nothing but voice an empty sound 2. The calling of the ministery is very useful 't is to bespeak souls for heaven by inviting them to accept of Gospel-provision Tit. 1.2 3. none need think it too mean a calling for their children the honourableness and usefulness of preaching may be estimated by the preciousness of souls 3. See Mr. Hieron his preachers plea. How foolish are they who account preaching of a plain Sermon to be a poor way of profiting an intelligent man in respect of the reading of a Learned book And upon this account many I fear absent themselves from hearing thinking they have a tolerable excâ—se yea some have been observed to be so irreverent as to read a book in Sermon time But know it is the word spoken nor the word written is the ordinary way of salvâ—â— on the foolishness of preaching 1 Cor. 1.21 not but that to real good books is a good exercise if it be done in its proper time Use 2. Ministers should not only preach with their tongues Sanctiores sunt aures plebis qâ—am corda sacerdotum Milar but likewise with their hearts feelingly The heart is the best Oratory St. Paul's spirit was stirred within him to preach against the Idolatry of the Athenians Act. 17.16 'T is a sad complaint of Hilary that the peoples ears were better than their Teachers hearts Ministers should also preach with their lives Phil. 3.17 20. Aristotle saith that a good Oratour must be a good man There be many preachers saith Calvin very clamorous in declaiming against the sins of the people but do no good because the people see they are not moved themselves with what they preach to others Christ preached often when he opened not his mouth as Theophilact observes Theophilact in Mat. 5.2 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life and by his miracles Consider further though preaching be the ordinary way of conversion yet reading the Scriptures is very useful and necessary Junius turn'd from Atheism to Christianity by reading the first Chapter of John Christ bids us search the Scriptures John 5.39 God can also make Christian conference effectual Moreover it is not the breath of a man but the inspiration of the Holy Ghost which worketh conversion and God's spirit doth not tie himself to means though he tie us but bloweth as the wind where he listeth And this spirit may breath into little children as well as into grown men they may have the teachings of God though they are uncapable of the teachings of men CHAP. V. Use 3. LEt us be thankful to God that the word of faith is so nigh us in the preaching of the word Rom. 10.6 7 8. that Manna falls at our very doors 't is but stepping out and taking it up If Plato could bless the Gods that he was not only a man but a Graecian and Athenian and that he lived in the days of Socrates if Bucholcerus counted himself happy that his birth fell out in Melancton's time how may we bless God for the many helps we have to attain saving knowledge Therefore 1. Speak to God in prayer before you come to hear that he would bless the word to you when you do hear 2. Diligently attend to God's word which is spoken Eccles 5.1 Be not praying or reading when you should be hearing Our King Edward VI. heard Sermons with great reverence penned them with his own hand and diligently studyed them afterwards Constantine the Great in hearing the word would many times stand up all Sermon-while and when some of his Courtiers told him it tended to his disparagement he answered that it was in the service of the great God who is no respcter of persons 3. Be affected with the word you hear The word preached doth as it were represent truth before the eyes Gal. 3.1 Thus the Prophets were to shew the people
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
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
of Tillage is very needful The first man was an Husband-man in his innocency God put Adam into the Garden to dress it Gen. 2.15 So that Gardening plowing grasing is lawful but the abuse of this râ—ines many while they so dig in the earth as to neglect looking up to heaven unto that God which teacheth men to plow and sow Isa 28 26. 3. Marrâ—ng which is so lawful that it is the only way lawfully to people the world by to maintain Churches and common-wealths upon the face of the earth It was ordained in the state of man's innocency for mutual comfort Gen. 2.22 't is continued since the fall and now is a special remedy against sin 1. Cor. 7.2 yet the abuse of this undoes many when they observe not God's bounds in entring into it nor God's ends in their using it but besot themselves with it as in the days of Noah 4. Eating and Drinking which is so lawful and needful that it is the ordinary way to continue the individuals of mankind to keep alive particular persons so bread is the staff of life yet the abuse of meats and drinks undoes many when men do not only feed their bodies â—â—t also pamper their lusts which they should not make provision for Rom. 13.13 14. 5. Recreation it is lawful to refresh our minds and bodies with honest and harmless exercises but the abuse of this in the timing of it allowing themselves as much or more time for play than for work this ruines many The wise man having spoken of honest and lawful pleasures which a good man may â—ake in this life Eccles 2.24 he presently proceeds to the timing of all things Chap. 3. which is diligently to be observed 6. Apparel this is lawful and very useful and in some sort necessary to safe-guard us from the injury of the weather and from the shame of sin yet the abuse of it undoes many as to the materials of it when that exceeds the bounds of mens Estates and as to the fashion of it when that exceeds the bounds of modesty Though apparel must be put on yet there is a putting on of apparel condemned 1 Pet. 3.3 when 't is scarce used as a covering but as a bait 7. The hair of our heads 't is lawful to wear it yet how doth the abuse of it tend to the ruining of many the excessive lenght of it frizzles and bushes of vanity maintained by many men though that order which God hath set in nature condemneth such excess 1 Cor. 11.14 as likewise the cutting of it by women God hath punished this unnatural excess in hair by that loathsome disease in the hair called plica polonica as Hercules de Saxonia hath observed CHAP. VII NOw let us see some acts of the unlawful use of lawful things as 1. When lawful things are used contrary to the owner of them when men employ the creatures which he giveth against himself Hos 2.8 as here God complaineth of their giving his wine and oil c. unto Baal So elsewhere he complaineth of their giving his Children to Molech 2. When lawful things are used contrary to the nature of them as when men will place a sign of the love and favour of God in the bare enjoyment of worldly possessions God hath placed no such thing in them Eccles 9.2 3. When lawful things are used contrary to the manner wherein we ought to partake of them as feeding upon the creatures without fear Jude ver 12. in reference to God without any â—ear of his presence or displeasure as to themselves and others without any fear of hurt or shame feeding unmeasurably lustfully making the plenty God hath given them but as fodder and fuel to their lusts 4. When lawful things are used contrary to the end of them viz. God's glory and man's good This comes to pass from the corruption of man's nature which is ready to â—urn all into poison and poison is ready to 〈◊〉 this like that herb in the portage tâ—aâ— made the sons of the Pâ—â—phets cry oâ—â— Oh â—hoâ—â—â—â— of God there is death in the pâ—t 2 King 4.39 40. CHAP. VIII Use 1. IF the abuse of lawful things undoes many then the use of 〈…〉 will 1 Cor. 6.9 10. such â—s lying sâ—eaâ—ing swearing scoffing whâ—â—ing c. 〈◊〉 is called an undefiled inheriâ—â—â—ce 1 Per. 1. â— either God must change his mind or men must change their manners or else there can be no heaven for polluted sinners This also informs us that there is no condition but it hath its temptation That which is very lawful may be near unto that which is sinful and hurtful when we think our selves farthest from sin we may be soon overtaken with it Art thou single thâ—u maist think thy self free from worldly cares art thou marryed thou maist think my self free from carnal lusts c but alas how doth experience evidence our self-deceit herein Use 2. Though the unlawful use of lawful things undoes many and so we ought to be very wary about the use of many lawful things yet 1. Let no man call that unlawful and forbidden which is lawful Act. 10.15 though the Gospel doth strictly tie us as to the substantial parts thereof yet it gives a great latitude as to externals 'T is indeed hard to deal in the world and not to be defiled yet let that bear the blame that should the carnal lusts within us not the worldly things without us 2. Let no man censure another for the use of those things which are lawful Who art thou that judgest another man's servant Rom. 14. ver 4. we are fellow servants serving one Master we should not judge one another but refer all judgment to the Master 3. Let no man bind up himself from the use of lawful things Though it be good as occasion may serve to forbear that which we may lawfully do yet it is not good rashly to tie up our selves by vows from ever using such things again Amercements and strict punishments methinks is safer for the preserving of a body politick or natural than vows or oaths this latter proving such a snare many times Use 3. Make a râ—ght use oâ— Christian liberty about lawful and indifferent things Gal. 5.1 for these things most men do offend Things expresly forbidden are too gross for a face that is but modest by profession but in things indifferent there appearing a character of lawfulness stampt upon them men are apt to grow too peremptory in their use Wherefore as to such things look not only at the lawfulness of things but at the expediency of them 1 Cor. 10.23 that is thus 1. In reference to God look at things as they tend to his glory the exalting of his name and worship and take heed of all that derogate from his glory Rom. 14.6 2. In reference to your serves look at things as they suit with that profession of Religion which you have taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a care that ye
walk worthy of your vocation Eph. 4.1 seemly comely or answerable to the grace of that Gospel which you profess it is not comely for grown men to act as little children nor for men of fashion and quality to play the peasants so neither is it comely for Christians to do all that hath a shew of lawfulness 3. In reference to others whether good or bad The good are either weak Christians or strong if weak do not despise them if strong do not judge them And be sure to mind the things that make for peace 1 Cor. 16.14 If men are bad yet â—o walk as â—o gâ—ve them no occasion of offâ—â—ce but â—o win upon thâ—â— by your pure and peaceble carriage towâ—â—â—s them Secondly so use those worldly things which are â—aâ—â— I in themselves as not to abuse them 1 Cor 7.31 1. Do 〈◊〉 abuse your worldly relâ—â—ions ver 29. as not by the excâ—ss of your behaviour so neither by the desect 〈◊〉 let no earthly relation hinder you in the exercise oâ— your duty in relation unto God If you weep in the loss of wife or child do not weep over much If you rejoyce in the marriage or a Wife or birth of Children do not rejoyce over much v. 30. 2. Do not abuse your worldly possessions be as if you possessed them not It is gâ—od to be as Dâ—vid and St. Paul as a weaned child from 〈◊〉 as a crucified man to the things here below Things that are glâ—ed together how hard are they parted asunder SERM. VIII Luke 14.18 The first said unto him I have bought a piece of ground c. CHAP. I. WE are now to consider the excuses apart and see the weight of each by it self Touching the first we may take notice of 1. The matter of the plea given in 2. The manner of giving it in where there is the urgency in pressing it and the hypocrisie in colouring it For the matter of the plea or the excuse it self it is purchasing a piece of ground By which saith Salmeron we are to understand the preferring of worldly greatness before heavenly glory Villam emit qui regna mundi hujus aeternis gloriae bonis Praetulit Salmeron Villam emere est cura augendi honores potentiam possessiones c. impediri ab evangelio excipiendo Mailorat Or according to Marlorat that care of encreasinghonours power possessions c. which hinders many from receiving the Gospel that while their endeavours are altogether to enlarge their Territories here to joyn house to house and to add field to field that they may become great in this world they neglect those spiritual things which make us truly great in the other world and so deprive themselves of those eternal and glorious enjoyments Sect. 1. Obser There be those who so endeavour to enlarge their outward condition here that they cut themselves short of a blessed condition for ever They seek so much room and place in this world that they neglect a place in those eternal mansions in the world to come Luke 12.17 20. That endeavour to enlarge the outward condition appeareth 1. In respect of the mind this is that secret moving cause from whence external motions do proceed When the thoughts are sollicitous in worldly ploddings and contrivances when the desires are boundless and bottomless in worldly matters there is that unlawful endeavour to outward enlargement Luke 12.17 18. This is the debasement of the mind when that noble part of us might be employed about things of an higher nature for the mind of man to be poring in the earth when it might be meditating on heaven what is this but to invert that order which God hath set in nature 2. In respect of the body as to its seeding cloathing and housing when all is excessive As for the food when for the quality of it it must be so delicate that plain dishes will not serve the turn like the Israelites Manna which would not go down without Quails like Elie's Sons who were not concented with that liberal portion God allow'd them nor to eat it in that manner as God had prescribed it to them but catcht at what came to hand and would have it raw that they might Cook it to please their licourous taste 1 Sam. 2.13 14. likewise for the quality when it must be so much feasting unmeasurably without the bounds of Christian moderation when scarce a meal can be made without something extraordinary like the rich man Luke 16.19 faring deliciously every day cramping themselves so fast that they scarce know what danger meaneth Again for the clothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈…〉 Sic comedunt bibunt quasi cras morituri sic aedificant quasi semper victuri sunt Hieronym when that must be so fine and so various such suits and such changes of suits the finery must be daily Luke 16.13 or else they think they are as no body Again for the housing of the body when the building of that must be so stately and its furniture so costly or else they think it below them so feeding as though they were to die presently so building as though they were to live perpetually saith St. Hierome Psal 49.11 3. In respect of the Estate as to Farms Possessions Plantations or any kind of Revenue and income when men do so greedily grasp these things as though they would live alone Isa 5.8 as they cared not for a Neighbour or at least for one to stand upon even ground with themselves but to hold what he hath from them It is ordinary to see men of great Estates to scrape riches together when they know not for whom it may be for a fool Eccles 4.8 it may be for a prodigal it may be for a stranger it may be for one every way contrary unto them 4. In respect of the Name as to their esteem among others and their dominion over others they would have their fame and their power spread far and near they call their Lands after their own names Psal 49.11 that so the name may occasion frequent discourse and admiration of the person that owes the Land Men are prone to set up Absalom's pillar to raise their estimation and to set up Nebuchadnezzar's image to shew their dominion Men have an itching humour that spreads far to have their dignity admired and their dominion feared by others 5. In respect of their Pisterity as to the perpetuating themselves in their Children seeing they cannot do it in their own persons how many do adventure the ruining their souls for the raising their families and though their posterity may approve their doings yet the course they take is most egregious folly Psal 49.13 Sect. 2. How men cut themselves short of a blessed condition by their greedy endeavours to enlarge their outward condition appeareth thus I. By this reans they will not come into the kingdom of grace The rich man in the Gospel with his great possessions turn'd his
back upon Christ Matth. 19.22 1. The immoderate 〈…〉 the world hinders he 〈…〉 Phil. 3.19 20. they are contrary 2. The carking care for the body hinders the necessary care for the soul the one is opposed to the other Matth. 6.32 33. 3. The greedy grasping of worldly riches hinders the treasuring up of heavenly riches Mat. 6.19 20. the World choaks the Word 4. The hunting after a name upon earth takes men off from honouring God's name upon earth and from minding whether their names are written in heaven 5. Those that are alâ—ogether for their postâ—â—ity take no care for the Members of Chrâ—st of apply their necessities II. Bâ—caâ—se they that thâ—s shâ—t themselves out â—f the kingdom of grace God will shut them out of the kingdom of glory Matth. 19.23 heaven is a stately Palace with a narrow portal Men must strip stoop and strain or else they cannot enter in at that strait gate CHAP. II. Use 1. THis may inform us that meer worldly men are great loosers whatsoever they gain Matth. 16.26 If they gâ—â—â— never so much of the world and lose â—â—eir souls their loss is incomparable and irrepâ—rable Though there be a way to redem men â—rom hell before they die yet there is no way to redeem them out of hell after death Here likewise ye may see what a difficult thing it is to come to heaven When Christ said that a rich man shall hardly enter into the kingdom of God his Disciples said unto him who then can be saved Matth. 19.23 25. because they knew that all men either are or would be rich And when our Saviour told them he meant it only of those that relyed on their riches Plato speaks the same in substance with that of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they remained as much unsatisfied as before Mark 10.24 because they knew how proâ—e men are to trust in that they do enjoy Men of power are apt to deâ—fie their own strength Men of morality to advance their own righâ—eousness and relie on their own merits Men of wisdom to set up their own reason and men of wealth to put their confidence in the wedge of gold On what a folly and vanity is it so to be taken up with worldly enjoyments as to neglect spiritual endowments Luke 12.20 21. is it not a folly to get that which cannot be kept and to neglect that Ex auro froenum non meliorat equum which if once obtained can never be lost Psal 49.13 what are all those outward accommodations alas they are but as the trappings to the horse as Seneca calls them and an horse is valued by his strength and mettle not by the saddle and bridle CHAP. III. Vse 2. YEt there may be an enlarged temporal Estate and an enlarged spiritual Estate belonging to one and the same person Men may be rich and righteous too great and good too holy and honourable too The Godly Patriarchs and Kings are instances here There is a Christian Brother of high degree as well as oâ— low degree Jam. 1.10 it is said that wealth and riches shall be in the house of the righteous Psal 112.2 3. Yet there may be those who are careless about the world and about heaven too Many are very poor and very profane this is to be miserably poor Every Parish gives in full proof of this truth besides Scripture-evidence A company of lewd fellows of the baser sort assaulted the house of Jason to oppose those servants of God Paul and Silas Act. 17.5 Use 3. Is your outward condition strait and mean then 1. Do not seek to increase it by unlawful means If a man saith peremptorily he will be rich 1 Tim. 6.9 God saith as peremptorily he shall not be rich Job 15.29 't is just with God to stop that mans course who is resolv'd to go on what ever stands in his way 2. Account that best for you which God hath allotted to you though it be not so full an estate It was a good frame of spirit in Moses when he was but in a mean condition fled for his life and was forced to keep sheep in a strange Country for his livelihood it is said he was content Exâ—d 2.21 3. Consider whether God hath not made you amends in spirituals doth he not afford you plentiful means of grace have ye not many refreshing incomes by his gracious spirit some observe of the Church of Christ in Smyrna 't was the poorest but the purest of the seven Rev. 2.8 Secondly is your outward condition enlarged then let not the love of these things get into your hearts Psal 62.10 as the things themselves come into your hands Let your hearts inwardly be enlarged towards that God who hath enlarged your condition outwardly 1 Chr. 17.16 and let your hands be enlarged towards others in a way of Charity in imitation of that God who hath dealt so bountifully with you And here especially remember the godly Gal. 6.10 Thus do not grasp the world too greedily nor hold it too closely CHAP. IV. And I must needs go and see it HEre we have the urgency wherewith the excuse is pressed I must needs c. or there is a necessity of it Thus the nature of man makes that necessary which is but accessary Exire videre studii affectuum verba sunt quae testantur cor ad villam appositum Marlorat Go and see it These are words of care and desire expressing the bent of the heart towards the purchase bought Go He that loves this world goes beyond the knowledge of himself and love of God after this world And see it here is the fruit of worldly pomp and wealth to feed the eye to look upon it A little serves to feed the body the rest is only to feed the eye A worldling must go to the farm he hath bought rather than to the feast of fat things which God hath prepared he thinks it more of concernment to look after his Land than to look after his soul or Jesus Christ Hence I note Observ That worldly men look upon earthly things as more necessary than heavenly Matth. 6.32 33. There is a two-fold necessity 1. A necessity of immutability opposed to contingency denoting that which cannot be otherwise Thus it must needs be that offences come Matth. 18.7 Thus it was necessary that the Type and the Anti-type should answer each the other Heb. 9.23 but this acception of the word is not the meaning here 2. There is a necessity of coaction opposed to liberty when a man doth not use his liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim cogentem oppositam libertati habet but tyes and binds up himself 2 Cor. 9.7 This is the sense here I must needs go and see it That is I will not forbear oâ— make use of my liberâ—y to restrain me from going and seeing it I look upon it as of more concernment to busie and please my self in mine estate
but as a Cypher without a Figure therefore look upon the sweetness of these things as they come flowing from a God in Covenant Hos 2.21 22. the love of the giver is more than the gift II. Account heavenly things as good as they are 1. Account them real and substantial though future and invisible Heb. 11.1 Christ's flesh is meat indeed and his bloud is drink indeed John 8.36 2. Account them suitable to your present wants and desires Rev. 3.18 The Rabbines say of the Israelites Manna it was according to every ones taste this we may say of that Manna that comes down from above it is according to every ones relish that savoureth the things of the spirit it is food it is physick it is water wine milk 3. Account them full and satisfactory Psal 16.11 Think O Saints of what you will and wish for what you will in an orderly way here is enough to make supply In heaven God will fully manifest himself and the soul will fully receive him 4. Account them as everlasting not as perishing look upon them as above the reach of Thief and moth Matth. 6.20 They are neither exposed to violence from others nor yet to vanity in themselves Wherefore live above earthly things let not your hearts be glued to the world 'T is against the order of nature for Heaven and Earth to be joyned together and 't is against the order of grace for a spiritual soul to be glued to earthly things The mole that liveth much within the earth was an unclean creature under the Levitical Law So were those creatures that did creep upon the earth Levit. 11.30 41. Live up to heavenly things set your affections on them Col. 3.1 Spiritualize the worldlings speech in my Text by turning it thus When worldly temptations come say Christ hath purchased a possession for me my heavenly father hath given an inheritance to me and I must needs go see it Then mount upwards in your affections and meditations and take a view of heaven in the exercise of faith and hope and longing desires CHAP. VII I pray thee have me excused IN these words we have the hypocrisie in colouring the excuse Seria hypocrisis est quae rogat Marlor Humilitas sonat in voce superbia in actione Greg. Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi plus vereatur Servum quam dominum Salmer and a very serious piece of hypocrisie it is Humility sounds in the voice but Pride in the action of this Recusant Guest I pray the Greek word signifies lovingly to entreat That is I desire thee in all loves that thou wouldest excuse my denyal as well as possibly thou canst I pray thee as if he did more fear the Servant than the Master Have me excused Give in for me as good a reason as you can I have told you how full I am of secular affairs and therefore cannot so attend upon your Master as you would have me and as others do who have no such affairs to hinder them Hence I note Observ That worldlings would fain be exempted from closing with that Gospel-provision unto which they are invited Luke 8.33 57. This appeareth I. By mens covert-waving of truth when they do not openly gainsay it Thus Felix refused St. Pauls Doctrine not by denying the truth of what he spake but by procrastinating the convenience of the season Act. 24.25 others when they appear open gainsayers of truth yet will they do it in civil terms and carriage Thus the Gadarens besought Christ to depart out of their Coast Luke 8.37 they did not persecute or thrust him out II. By their desiring others to excuse them for not accepting Gospel-invitation as 1. By what they would have others speak to them viz. smooth things Isa 30.10 that is flattering words Sermons of peace and prosperity which are pleasing to people which the false Prophets or falshearted hearers did delight in Or General things like arrows at rovers not like arrows at a mark they cannot endure to have their consciences touched with any particular or close application 2. By what they would have others speak of them As they desire that peace may be spoken to them so they desire that good may be spoken of them They would be accounted and declared better than they are But for any so to speak of them what is it but to speak wickedly for God and to talk deceitfully for him Job 13.7 8. 3. By what they would have others speak from them and that to the Lord. When God's hand lies heavy upon them then they would have others stretch forth their hands in prayer to God for them confessing what they are and promising to be better though their practice declares they mean not as they speak Exod. 9.27 28. III. By their living contrary to this Gospel-provision Though they profess they know God yet in works they deny him Tit. 1.16 as 1. By halting in their lives as doubtful what to chuse whether the broad or the narrow way 1 King 18.21 the wavering of their judgment appearing in the unevenness of their practice the giddiness of their heads appearing in the unsteadiness of their feet They that dare not openly to conâ—ess Christ they venture secretly to deny Christ 2. By loitering in their lives as if they had no mind to go on in the way of Religion contenting themselves with a dull formal Laodicean temper like an Horse in a Mâ—ll that joggs on without any meâ—tle 3. By falling off from a strict course of life Rev. 2.5 leaving off the duties and neglecting the ordinances which once they were in frequent use of leaving off the practice of Religion 4. By wallowing in their lives in that from which they were reclaimed 2 Pet. 2 22. returning to their impure practices and turning the grace of God into lasciviousness living as bad as the worst in all dissoluteness and profaneness CHAP. VIII THe reason why it is so is because the closing with Gospel-provision requireth that practice of Religion which crosseth a worldly interest and is unpleasing to flesh and bloud 1. Such practice as is difficult to the mind as self-examination 1 Cor. 11.28 a strange work to a worldling who is always in such a hurry of worldly business that he knows not how to be intent upon this close employment 2. Such practice as is irksome to the body as suffering Heb. 12.11 no chastening is joyous but grievous 3. Such practice as is disparaging to the name as hating our nearest relations Luke 14.26 which is accounted barbarous cruelty and unnaturalness The hating them is the not permitting them to hinder us in the exercise of our love to Christ 4. Such practice as is chargeable to the estate as the maintaining of those in the work of the Ministry 1 Cor. 9. the relieving of those in necessity 2 Cor. 9. 5. Such practice as is expensive of time as constant attendance upon means of grace Act. 26.7 visiting others watching
over others the worldling is not at leisure for such kind of work CHAP. IX Use 1. THâ—s informs us that the world is a great Cheat it miserably deludes men and deceives men of that which is of greatest concernment 1. It deceives men of the word The people said to Jeremiah we are Lords we will come no more to thee Jer. 2.31 we are grown up to a great height and we need none of thy direction we are Lords and can make Laws and will live by laws of our own making 2. It deceives men of their hearts drawing out their affections from God to the creature Ezek. 33.31 the worldling's heart is as fat as grease Psal 119.70 it is dulled with the world so not only the affections but the judgment is miserably perverted so that men cannot esteem of themselves nor of others as they ought 3. It deceives men of happiness drowning men in perdition and destruction 1 Tim. 6.9 A Boat over-laden over-turns A back over-burthened breaks A soul overcome by the world is undone for ever Here also ye may see that the worldling is a very fool so he is called expresly Luke 12.20 And doth not his practice in our Text prove him one I pray thee saith he have me excused The worldling is a fool because he prefers time before eternity the body before the soul and Earth before Heaven Or if he will be wise it is but penny-wise and pound foolish Use 2. Though worldlings while they live would fain be exempted from the duty of Saints yet when they come to die they would fain partake of the happiness of Saints Balaam who was ready to curse God's people desired that at his death he might be blessed with them Numb 23.10 It is reported of one who was a great enemy to that holy man Mr. Perkins that he spake these words at his rial Well said he I could not endure this man while he lived but now I wish my soul in his souls stead There be many who would venture themselves in their condition after death whose conversation they will not imitate before death Use 3. Be exhorted to rectifie your judgment by this truth do not look upon it as a mercy always to have what you would have Think not your case the better because things are with you according to your desire We read of the murmuring Israelites that God gave them their own desire Psal 78.29 but they had it with a vengeance Rectifie your practice also by this truth Do worldlings pray to be exempted from Gospel-provision do you pray and entreat to be received to it Earnestly desire direction from God's ministers Act. 13.42 as to the ordering of your conversation and the obtaining of salvation and earnestly desire communion with God's people and subject your selves to those Rules of God's word by which God's people are to walk And earnestly desire the benediction of God himself even that salvation of his whereby he blesseth his own people Psal 106.4 and let the truth of your desire herein appear by endeavouring answerably to please God in every thing walking so as to expect a blessing SERM. IX LUKE 14.19 And another said I have bought five yoke of Oxen and I go to prove them I pray thee have me excused CHAP. I. THis verse contaâ—ns another plea put in by one of the Guests who refused to accept of Gospel-provision and 't is managed as the former Here is first the allegation of the plea then the urging it with some seeming reason and colouring it with a parclel of fair words The plea alleged is a bargain bought of five yoke of Oxen. Salmeron interprets these words of those who suffered the loss of eternal life In hoc designantur qui propter negotia justa emolumenta quae ex illis percipiunt vitae aternae jacturam faciunt Salmeron by too much minding the things of this life in their worldly business This seems to be the true sense of the words by comparing this Text with other Texts of Scripture which express the usefulness of Oxen as to mans present life Psal 144.14 Peculium pecunia a pecore Prov. 14.4 The ancients dealt much in Cattel and Oxen were in great esteem with them Their Goods and Money were denominated from Cattel because their Riches consisted in Cattel and their Money was stampt with the image of it The Athenians stampt their Money with the figure of an Ox as Macrobius testifyeth So that the buying five yoke of Oxen comprehendeth all manner of negotiation in the world Hence observe Observ That worldly employments are heavenly impediments These earthly occupations are spiritual avocations Luke 10.40 CHAP. II. Sect. 1. THese worldly employments or enjoyments which are such impediments are 1. Worldly callings those particular states or conditions of life wherein men busie themselves about the things of this life that way wherein men trade and traffick one with another for their present subsistence the abuse of which the Apostle rectifies 1 Cor. 7.20 21 24. Men are apt to let their particular calling encroach upon their general calling of Christianity not allowing God that little time which he hath reserved from their particular callings for the exercise of Religious duties 2. Worldly possessions Matth. 19.22 This hindered the rich Young man from following Christ I have bought five yoke of Oxen saith he in my Text that is I have the things of this world about me to busie me In the former excuse we had the Farm in this the stock of the Farm The use of Oxen is partly for food 1 King 19.21 and the stalled Ox is for a full table Prov. 15.17 Herodâ—tus saith that the Persians roasted an Ox whole upon their Birth-day festivals A full table for the body keeps many from minding the feast of fat things for the soul Oxen are also for labour they are strong to labour saith the Psalmist made use of in the plough and cart What pains do some take in tillage and carriage where in Oxen are made use of insomuch that they usually slubber over Religious exercises 3. Worldly titles I have bought five yoke of Oxen and I go to prove them As there is a proving to try the quality of the beast so likewise to try the title of the bargain One of Christs company came to him to have an inheritance divided but he would not intermeddle with any part of secular Government but doth part of his own office by preaching against covetousness Luke 12.13 14 15. worldly titles have several writings sundry conveyances many flaws belonging to them and though the writings run To have and to hold yet there is little hold to be had of many of them 4. Worldly discourse I have bought five yoke of Oxen and I must talk of my bargain They that are of the world speak of the world 1 John 4.5 follow a worldling from a Sermon you shall hardly hear him speak one savoury word of all those divine truths which he heard
but follow him from a Fair or Market ah how experimentally will he discourse of all worldly commodities Sect. 2. These worldly things prove heavenly impediments in general thus not causally but occasionally meeting with mans corruption More particularly thus I. They occasion the breaking out of several inordinate affections as 1. Inordinate desires The more worldlings have the more they crave they are like the horsleech the grave the barren womb and the fire that are never satisfied Prov. 30.15 16. 2. Inordinate anger what wrath and fury is vented by men about the things of this world 3. Inordinate fear lest they and the things they dote upon must part from each other 4. Inordinate sorrow for worldly losses the rich man in the Gospel when Christ bid him sell all and give to the poor was exceeding sorrowful Luke 18.23 II. They occasion the stopping up the passage to the kingdom of grace they deprive men of the communion of Saints upon earth and they occasion the shutting up the gate to the kingdom of glory Matth. 19.23 Psal 15. The worldling is no inhabitant for heaven CHAP. III. Use 1. SEe here how mans nature within him makes the creature without him such an hâ—nderance to him in heavens way Hence it comes to pass that 1. Men are grown more Heathenish by the creatures The Egyptians worshipped the Ox as a God a fine shaped Ox and the Israelites imitated them Psal 106.19 20 21. Men with us worship the Ox also that is when men put their confidence in their wealth consisting of Cattel as Oxen Sheep c. or consisting of Money and Land in which respect covetousness is called Idolatry Colos 3.5 2. Men naturally are more brutish than the creatures The Ass knows his owner and the Ox his Masters crib but man doth not know his Maker and Redeemer Isa 1.3 the Ox by his lowing shews its dependance upon you but do you by your praying shew your dependance upon God 'T is no mans wisdom then immoderately to desire worldly employments or to over-busie himself with them for a man brings himself under a curse by lading himself with thick clay Hab. 2.6 Use 2. For Caution it is not the meer having of worldly enjoyments or using of worldly employments that is any hinderance to a man in heavens way Job had 7000 sheep 3000 Camels and 500 yoke of Oxen he was the greatest man of the East and the holiest man too Job â— 1 2 3. a rare conjunction great was his piety Ex ingentibus Jobi divitiis valdè locupletatur ejus sanctitas Pined in loc because he continued Godly in the midst of his greatness Use 3. Then keep within compass in the pursuit of worldly employments that they may be no impediment to you in heavens way To this purpose 1. Use right means in getting worldly enjoyments Prov. 21.5 in buying or selling take heed of over-reaching get not treasure by a lying tongue 'T was a notable speech of Erasmus if he spake in good earnest that he desired wealth and honour no more than a feeble horse doth an heavy cloak-bag 2. In your using worldly enjoyments make earth subservient to heaven Luke 16.9 pursue earthly things with an holy indifferency and improve them for an heavenly end Moreover be exhorted to spiritualize this Doctrine by following heavenly employments 1. Employ your selves about an heavenly calling Heb. 3.1 in this calling trade at home by divine meditation and abroad in an exemplary conversation 2. Employ your selves about heavenly possessions And here let Christians look at that which they have not only in present possession but also in reversion 1 Cor. 3.22 3. Employ your selves about an heavenly title labour to make your Calling and Election sure and to clear your title to and evidences for heaven by knowing that your names are written in heaven CHAP. IV. And I go to prove them IN these words the plea was urged which was before alledged I go it is in the present tense The worldling thinks there is time enough for heaven but for the present he resolveth eagerly to pursue the things of this world The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make an exact tryal A metaphor taken from searching or trying metals or from the practice of men which examine those that stand for an office Thus this Farmer in the Text was very exact to prove or try his Oxen to see whether they would bear the yoke and draw Here observe Observ That men are very careful and curious to prove what they have of the things of this world Eccl. 1.13 I. This appeareth by the several things that men do prove 1. To begin with that in the Text the Cattel which men use If a man buy a yoke of Oxen he proves them to see whether they be for his turn if he buy an horse he will prove it to see how it goes or draws 2. The Land which men occupy If men buy a field they will view it to see the quality of the ground how good it is If any controversie arise they will measure it to see how much there is of it 3. The Money that men buy Land or Cattel with they will try it Hence we read of Gold tryed 1 Pet. 1.7 men prove metals by the fire to separate and consume the dross by the touch-stone to discern good metal from counterfeit by the scales to see whether it be full weight 4. Men will try their food Their Wheat is measured Rev. 6.6 and the bread that is made of it is weighed Physick also is tryed a probatum est doth well at the end of a Receipt 5. The cloath you wear is tryed and your leather is sealed in the Market 6. The very High-ways you travel in you will have Officers appointed to be Surveyours of them II. This also appeareth by the course men take to prove what they have 1. By lavishing away much precious time rising up early sitting up late in following after these things Time is precious and looks at eternity and 't is great pity it should be squandered away about trifles but how apt are men so to do 2. By commencing costly Suits at Law to try the title of what they have Men by their quarrelsome contending thus one with another shew the weakness of their judgment and the strength of their passions 1 Cor. 6.6 7. methinks it were mens wisest course to try that first which usually they come to at last viz. a Reference of those that go to Law we may say as Charondas once did of those that go to Sea though he wondred not at those that went once yet he did at those who went again 3. Wearing their bodies with hard labour how do men run and ride even to the surfeiting of their bodies for the increasing of their Estates 4. Wasting their spirits with carking cares not with a care of diligence but with a distracting care arising out of distrust of God's providence Phil. 4.6 the care of the event
disswade others from the profession of the Gospel they are not so furious and imperious as to tyrannize over the consciences of others Sect. 2. Now that those who are not wilful opposers yet are no fast friends of the Gospel may thus appear 1. Though they do not condemn the Doctrine of the Gospel yet if they do not obey it they do not receive it by faith nor express it in an holy life St. Pauls Doctrine came to the conscience of Felix to awaken and affright him but he would not let it come to his heart to rectifie and reform him he could not but receive that Doctrine in the fear of it but would not receive it in the love of it 2. Though they may reform something yet they will not reform every thing that is amiss Herod in hearing and seeing John did many things yet he would not part with his Herodias Mark 6.20 3. Though they do not persecute the preachers of the Gospel yet they do not prize them so as to improve the advantage by them neither are they much troubled when others do abuse them like Gallio caring for none of these things Act. 18.17 4. Though they disswade not others from the profession of the Gospel yet they dishearten others by their careless practice The example of some hath a special influence into the practice of others Now these presume to fare the better for Gospel-messengers by their seeâ—ing to or for the Ministers when they are in distress as Saul did for Sâ—muel 1 Sam. 28.15 when men are in danger or near to death then they would have a word oâ— petition spoken for them a word of counsel spoken to them a word of approbation spoken of them Then they cry oh Sir pray for me speak some words of comfort to me what think you of me c The grounds of this their presumption are these 1. They presume upon their eating and drinking in the presence of Christ and his Ministers Luke 13.26 which may be understood either civilly or spiritually If civilly then they presume upon their acquaintance with the messengers of the Gospel eating and drinking is a sign of familiarity Thus many may think they shall fare the better for their acquaintance with such and such ministers whom they have invited to their table whom they did familiarly discourse and converse with If spiritually then they presume upon their participation of Gospel-ordinances with them they think to fare the better for those ministers who as God's messengers have distributed meat and drink at the Lords table But those that partake of the sign of the body and bloud of Christ and not of the thing signified will be miserably deceived 2. They presume upon the teaching of God's ministers among them that is they rest upon the enjoyment of a good minister Some cry out we have a good Church-man in our Parish we have one that tells us the truth and takes pains with us and so by the grace of God we shall do well enough though they never mind the walking answerable to their teaching CHAP. VIII Use 1. THis informs us that the apprehensions of natural men are very much darkened for the present they think to fare the better for the messengers of the Gospel though they refuse the message of the Gospel as though ministers were mediators to give God a ransome for their hearers This shews us also that such mens expectations will be very much frustrate for the future They will not be advantaged by another who have no grace for themselves Matth. 25.8 9. The just shall live by His faith Habak 2.4 Every one must give an account for himself in his own person for what he hath done in the flesh 2 Cor. 5.10 men cannot be Advocates one for another at God's Tribunal to make a bad cause good by colouring it over with a few fair words Use 2. For Caution Though some do vainly presume to fare the better for Gospel-messengers yet others may truly hope to fare the better for them viz. such as receive the Gospel-message For as whatsoever the faithful ministers of the Gospel do bind on earth shall be bound in heaven so whatsoever they shall loose on earth shall be loosed in heaven Matth. 16.19 that is declaratively pronouncing the sentence of God's word either for or against men according to the ways they walk in for what any minister doth beside the Rule is of no force Use 3. Then do not think to fare the better for Gospel-ministers if ye refuse the message of the Gospel if you slight the news of the Gospel then know though the most eminent servants of God were residing with you they could do you no good Though Nâ—ah Daniel and Job were among you they should but deliver their own souls Ezek. 14.14 16 20. These were persons eminent in holiness high in the favour of God yet Noah could not keep off the flond from the old world nor Daniel the captivity from the Israelites nor Job the stroke from his children Again though Moses and Samuel stood before me saith the Lord yet my mind could not be toward this people Yea though the prayers of the most eminent servants of God were pouring out for you they could do you no good Sodom was destroyed notwithstanding Abraham's prayer for it Moreover though ye have the Books and Writings of the most eminent ministers read them and know them yet if you do not live according to them all is nothing Receive ye the message of the Gospel truly that so ye may fare the better for God's ministers eternally Receive it as it is indeed the word of God and not of man 1 Thes 2.13 receive it with the exactest attention and reverence and with the most absolute faith and credence Many hearers regard the word no more than as a tale that is told them Oh receive it in the love of it which is the way to be saved by it 2 Thes 2.10 light in the law of God in the inner man Truth is the food of the mind let your hearts be pleased with it as your palats are with delicious food Receive it in the practice of it shew it forth in your lives that you may be filled with the fruits of righteousness Phil. 1.11 SERM. X. Luke 14.20 And another said I have marryed a Wife and therefore I cannot come CHAP. I. THese words contain a third excuse which another of the Gospel refusers makes in which we have first the allegation of the plea then the peremptoriness in urging it The plea alledged is I have marryed a wife In this as in the former the fault is in the abuse of what is lawful The marrying of a wife is lawful Innumeri sunt qui prooter uxores pericrunt plurimae uxores quae propter viros in gehennae supplicium detrusae sunt Salmer and very expedient but the hindring a mans self by it in the way to heaven is very bad There are many that perish because of
Alas be not deceived Abels bloud cryed when he was dead Gen. 4.10 and as there is a voice in the bloud of Martyrs so there is a voice in the Doctrine of preachers after they are dead and gone Use 2. Yet God doth sometimes continue his messengers among those that are obstinate Ezek. 2.5 though they grow worse by it yet they shall enjoy it surely it will be to make them the more inexcusable Here is one of the depths of God's judgments that those enjoy the means who grow worse by the same and those want the means who would grow better by the same but Christ pronounceth the severer wo against such Matth. 11.21 who abuse that means which others would improve On the other hand though those that refuse the Gospel cause Ministers to go from them yet those that receive the Gospel cannot always keep Ministers with them St. Paul was called away from those that wept sore at his departure Act. 20.37 38. Christ hath the stars in his right hand and he placeth and displaceth them according to his pleasure They that are glad at the sight of their Minister must arm themselves for this affliction their minister must be removed out of their sight Use 3. Refuse not the Gospel when brought to you by the messenger of the Gospel Continue not in your unbelief hearing the Doctrine of faith preached to you do not reject the word receive the message of the Gospel now it is tendred to you in the ministry of the word The messengers of the Gospel will not always continue Walk in the light while ye do enjoy the light John 12.35 believe in Christ who is the true light ver 36. be guided by the spirit of God according to the word of God follow the Doctrine and examples of Gods faithful messengers who are called the light of the world Matth. 5.14 obey them that have the rule over you submit to them that watch for your souls Associate your selves with the children of light 1 Thes 5.5 maintain intimate familiarity with them whose words are pure whose lives are shining Be ye perfecting holiness on earth by way of preparation for the perfection of holiness in heaven every degree of grace is a step to glory CHAP. IV. And shewed his Lord these things HAving heard the return of the messenger we are now to hear the report that is made And shewed The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to relate or to bring back again an answer to a message that was sent A word frequently made use of by humane writers in that language Poets Orators Historians Moralists and by some in this sense to make report as Embassadours do when they return from their embassage So that great Moralist makes use of the word which sense suits well with our Text. His Lord that is he who made the feast and sent him as a messenger to invite These things that is the very naked truth of those several excuses as they were given in by the Recusant Guests without any excusing of their excuses Obser That the messengers of the Gospel do relate unto God those answers which are made by the refusers of the Gospel The answers made by the refusers of the Gospel we heard before in the examination of their several excuses now let us see how the messengers do relate or shew these things unto their Lord. 1. By producing the commission they had to speak in God's name they shew unto their Lord the dispatching of their errand according to his mind He that had the five talents said Lord thou deliveredst to me five talents and behold thus and thus I have made use of them And so he that had the two Matth. 25.20 22. Lord saith the preacher Thou didst put me into such an office Thou didst endue me with such gifts and I did execute that office and employ those gifts among such a people I wholly gave up my self to the work Here be those I spake among let them deny it if they can 2. By declaring what and how they spake by vertue of that commission They shew unto their Lord the Scripture they preached the Texts they handled the Argumens they used the affection they expressed in the discharge of their duty in the work of the ministery John 17.14 15.22 Lord saith the preacher I gave them thy word to whom thou didst send me and though some did receive it yet others did refuse it and hated those who did receive it Thy word I taught without mixture and deceit pressing the Authority of thy sacred majesty 3. By complaining of the obstinacy of those who hear the word Lord who hath believed our report Isa 53.1 Lord how few are there that regard what we speak They look upon thy word as our report as though it had no other Author than our selves and so give no heed or credit to what we say They consider not that thou speakest when we speak and so they think they are not bound to believe us 4. By reporting the ill usage they meet withall from the opposers of the Gospel They shew their Lord what they suffer for his names sake The Apostles returning from their Adversaries to God said And now Lord behold their threatnings Act. 4.29 Lord saith the preacher behold how many speak against us because we speak for thee how many threaten us because we denounce thy threatnings against them for their sins We may be sure that God hearkens to such grievances 5. By appealling to God as the supream power whose name hath the greatest wrong by the opposers of the Gospel Act. 4.24 25. They shew unto their Lord that the opposition of enemies is not so much against them poor servants as against himself and Son and heir Christ Jesus In outward appearance it is against us but of a truth it is against thy holy child Jesus CHAP. V. NOw the time when the messengers of the Gospel do make this report is 1. In this life when they address themselves to the throne of grace by prayer Act. 4.23 24 31. As the speak from the Lord so they have daily occasion to speak to the Lord and they must tell him of their hearers manners as well as tell them of his mind yet so as in this life while there is hope to beg pardon in their behalf Luke 23.34 Those many souls brought in at St. Peters Sermon Act. 2. Some attribute as a gracious return to the fore mentioned prayer of our Saviour and some make St. Pauls conversion as an answer to St. Stephens prayer lay not this sin to their charge 2. In the life to come when they appear to give up their account at God's tribunal then they shall lay all open and speak plainly against all that oposed the truth Like as the the Prophets sometimes prophetically desired absolutely that the curse of God might fall upon such enemies of theirs Jer. 18.20 23. which kind of imprecations though God's messengers must not now follow yet
to him shall be welcome they shall have the smiles of his face the kisses of his lips the embraces of his armes to all eternity CHAP. IV. Said to his servant c. THis phrase suits well with that in v. 17. where the servant was sent to say to them that were bidden There the servant spoke to the Guests here the Lord speaks to his servant intimating to us that those who came in the name of the Lord must speak in the words of the Lord delivering the Gospel-errand in the way and manner to others as God delivers it to them Hence observe Observ God speakes unto his servants the messengers of the Gospel that which they must speak to others Luke 1.70 The Revelation of Divine truth in divers manners heretofore was all from God first speaking to his Prophets and then to his people God spake of old in divers manners Heb. 1.1 as Sect. 1. 1. By dreams Thus God revealed to Jacob the mystery of Christ as mediator in the representation of a Ladder reaching from earth to heaven Antiqui fingebant somnium deum alitem et volatilem Gen. 28.12 This was in the night being retired from worldly business that God revealed his mind by dreams These Divine dreams were sent upon weighty occasions and they left a certain perswasion and inward sense of God's presence upon the soul saith Musculus 2. In a most familiar manner Thus God spake to Moses face to face as a man speaketh to his friend Exod. 33.11 A special priviledge that Moses had above the rest of the Prophets God speaking to him not by the mediation of an Angel as to others nor yet by any form or similitude nor yet with terrour and amazement as to others but he spake with God familiarly 3. By Urim and Thummim Josephus saith they shined if Israel marched forward they shined not if they were to stay which words signifie light and perfection Exod. 28.30 They seem to be two precious stones given by the Lord himself to be set in the breast-plate of the High Priest The manner how God revealed himself by Urim and Thummim is not set down in Scripture It is conceived to be as an holy sign that the Lord was to inspire the High Priest with an answer as Sampson's hair was not his strength but the sign of it 4. By Visions Thus God revealed the knowledge of Christ as a mighty one Psal 89.19 This was in the day as dreams in the night In these visions there was 1. The representing of spiritual things by sensible forms Hence God is said to multiply visions and to use similitudes by the ministery of his Prophets Hos 12.10 A plain discovery of deep mysteries Thus the King of Babylons coming against Jerusalem was represented by a great Eagle Ezek. 17.3 12. a fit Emblem as appears by the collation which the Prophet makes As these predictions were called visions so the Prophets were called Seers and they were Hieroglyphical Teachers giving instructions by Emblems 2. There was also the irradiation or shining light on the minds of the Prophets whereby there was the certain knowledge of those divine truths imparted to them Ezekiel saith the heavens were opened and he saw the visions of God The opening of the heaven and the opening of the understanding do make an undeniable demonstration of the point Ezek. 1.1 There was also 3. The impulse of the spirit whereby they were strongly carryed to make known that to others which God made known to them Hence the word of the Lord and the Hand of the Lord are joyned together Ezek. 1.3 The word of the Lord came expresly to him with that evidence and clearness that he could not withstand it and the hand of the Lord was upon him The spirit of the Lord took hold of him and made him carry that word unto the people 5. By inspiration infallibly to set down in writing the mind of God Thus in old time holy men spake as they were moved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcibly moved by the Holy Ghost 2 Pet. 1.21 carryed out of themselves not speaking their own mind but the mind of God In speaking of which the Pen-men of Scripture often spake against themselves they minded not their own personal credit or discredit as other writers do Sect. 2. The Revelation of divine truth to us in these last days is spoken from God by his son Heb. 1.2 That eminently faithful servant of God Isa 53.11 here we must consider 1. Christ spake those words to others which his father spake to him John 17.8 he communicated of his father's secrets 2. The Apostles spake those words which Christ spake to them 1 John 1.3 Paul received all that he delivered 1 Cor. 11.23 and he delivered all that he received Act. 20.27 he declared the whole counsel of God Now 3. Ministers since are to speak that which is spoken in the Doctrine of the Prophets and Apostles and no other Doctrine upon the pain of a curse Gal. 1.8 The reasons why it is thus are 1. That the word which is spoken may appear to be the word of God and not of men 2 Thes 2.13 though coming by men yet not coming from men 2. That those that speak the word may appear to be men of God and sufficiently furnisht for that great work they take upon them 2 Tim. 3.16 17. God is their Teacher they are servants of God for the good of men 3. That those who obey the word that is spoken may appear to be men fearing God trembling at his word Isa 50.10 4. That those who disobey the word which is spoken may appear to be contemners of God how shall men escape that neglect so great salvation concerning the delivery whereof there is such evident demonstration Heb. 2.2 3 4. CHAP. V. Use 1. THis shews us that the preaching of the word is to be delivered as the Oracles of God 1 Pet. 4.11 not rashly and waveringly but reverently and resolvedly The Prophets of old durst not give out any thing to the Church but what God first gave out to them Hab. 2.1 So what is now spoken must be fetched from the holy Scriptures Away then with their practice who thrust the decrees of men upon people for the ordinances of God Then must not the preachers of the word seek to please men for if they should they should not be the servants of God Gal. 1.10 every servant must study to please his own master Ministers must not study to gratifie the humours of their hearers nor must they claw the itching ears of humorous ones Those that do so are not God's builders but the Devil 's dirt-daubers Use 2. Yet this doth not make but that preachers may consult with humane Authors Paul cites the saying of an Heathen Poet Tit. 1.12 Though humane Learning be not so requisite for the delivery of the plain truths of the Gospel yet it is very material for the confuting the subtil cavils of the opposers of
recording the Martyrs such a thing saith one as the former age had even despaired of the present age admireth and the future shall stand amazed at Thus he speaks of the Reformation in England CHAP. VII This work is brought to pass 1. BY the Ascension of Christ who went up in the Chariot of a cloud Act. 1.9 which moves swiftly and upon his Ascension the spirit came down in the form of fire Act. 2.3 which is quick of motion 2. By the operation of the spirit 1. Giving utterance to them that spake for those Primitive preachers spake as the spirit gave them utterance Act. 2.4 uttering divine Apothegms the Oracles of God 2. Making entrance into them that heard The word in their mouths called the sword of the spirit was sharp and penetrating It is said the Angels went whither the spirit was to go Ezek. 1.12 so do the Angels of Churches the Ministers of the Gospel The reasons why it is thus are these 1. Because things of the greatest worth and such the Gospel-message is are to be speedily dispatcht If a pardon be to be sent to one that is ready to be executed he that carrys it must make haste Letters of great importance have this writ upon their backside post-haste 2. Because both those that preach and those that hear the Gospel too are but creatures Mark 16.15 therefore preachers are to make as much bast as they can in delivering the Gospel-message to their hearers who have but a little while to be hearing CHAP. VIII Use 1. SEe here how liberal God is how speedy in shewing mercy which doth very much set it off he comes apace towards his people Psal 104.3 4. clouds and Chariot wings and wind spirits and fire all speaks speed every word shews swift motion See here also how unbeseeming sloth and laziness is in the Ministers of the Gospel A lazy labourer an idle Minister is as absurd as a blind eye God cannot bear with such Oh thou wicked and slothful servant Matth. 25.26 Such a loyterer is an unfaithful Steward in God's house who wraps up his talent in idleness and burys it in the earth where perhaps he is playing the worldling all his time Vse 2. Though the messengers of the Gospel are to go quickly when they are sent yet they are not to run before they are sent We read of a scribe instructed unto the kingdom of heaven Matth. 13.52 it is not for every one who can speak an hour to adventure upon the work of reaching Again though Ministers sent are to go quickly yet they must not in their speaking be too quick for their hearers they should make no more hast than good speed Old Mr. Dod observes it as a general fault among Ministers to shoot over their hearers Ministers should explain divine truths leisurably that the weakest capacity may understand the same Use 3. Must ministers go quickly to you then answer this Doctrine with the quickness of your motion be swift to hear Make use of all opportunities where ye may hear safely for the good of your souls Be you as quick in closing with the Gospel as God would have his messengers quick in disclosing it Make your peace with God speedily Matth. 5.25 The only way for this is through Christ that one mediatour between God and man 1 Tim. 2.5 If you would not hazard the loss of all by continuance in sin make haste to compound through faith in Christ Be sure ye do not put off Gospel-advice a day longer Heb. 3.7 Christ bid Zacheus make haste and come down and accordingly he did and received him joyfully Luke 19.5 6. Be restless in your spirits till you find Christ who is the rest of your souls Enquire diligently whether you are in the way to heaven then make haste in that way go on with speed The life of Christianity is as a race therefore so run that ye may obtain 1 Cor. 9.24 Sin is like a sore the longer you let it alone the more it festers and ranckles and the worse it is to heal The Scripture saith To day lest any be hardened through the deceitfulness of sin Heb. 3.13 sin encroacheth upon the soul by degrees James 1.14 15. let young men remember God in their youth the sooner any receive the Gospel-message they are in a capacity to do God the more service Do not put off the doing or receiving good till old age Yet let not this discourage old people from minding good Better late than never If you come in though at the eleventh hour you shall have your reward Matth. 20.9 Abraham was old when God called him It was late ere the Thief on the cross was converted he had a quick passage from the Cross to heaven CHAP. IX Into the streets and lanes of the City THese words do seem in a special manner to refer to the preaching of the Gospel unto the body of the Jewish people after the refusal of it by the great ones among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini quoque utuntur vocabulo platea pro vla urbis latiore Plaut Terent. according to that commission where the charge is to go to the lost sheep of the house of Israel Matth. 10.6 the accomplishment of which appears in that sacred H story of the Acts of the Apostles Into the streets and lanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urbis locus in quem omnes certatim confluunt the two Greek words signifie places of resort where there are continually multitudes of people This phrase the streets of the City may bear the same sense Territorium universum urbis ditioni subjectum designans Med. in Apoc. 11. as judicious Mr. Mede takes that in Rev. 11.8 who understands it for the Territories belonging to the Dominion of that City Here then it must be taken for the whole Country of Judea among whom God would have the Gospel publish'd And then in the high ways and hedges among the sinners and out-casts of the Gentiles Thus Salmer glosseth upon our Text understanding these words of the Jewish commonalty who have their houses together in streets and lanes as the Nobility have theirs alone Streets and lanes denote the multitude of persons to whom and the publickness of place where the Gospel is preached Observ God would have the Gospel preached openly where it may be free for all to hear it Prov. 8.2 3. and Chap. 1.20 1. In streets there are rows of houses together Hence we have the name Parish from the scituation of houses one by another Parish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyning of several houses together Thus then the going into Streets and Lanes is the preaching of the gospel in Cities Towns Villages Parishes where people dwell together Thus the Apostles went from City to City preaching the gospel Act. 14.21 and preaching Elders were ordained in every City Tit. 1.5 God in mercy providing for the conveniencies of people in sending the Gospel to their very doors it is but for
as thou hast commanded c. CHAP. I. IN this verse are two things for the further explaining this Parable 1. The relation of what is done by vertue of the Gospel 2. The notification that more may be done Concerning the first the Relation is made by way of Report unto him who sends out the messengers of the Gospel And the servant said Lord. Which phrase for the substance of it we met with in the former verse The matter related which we are now to enquire after relates to the latter part of the former verse As if the servant should have said Lord thou biddest us go out quickly and bring in hither the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est adverbium similitudinis et veritatis the maimed c. Behold Lord it is done as thou hast commanded This particle As is a note of similitude and of verity The sense may be therefore just like unto the command This word command is an injunction by Authority according to which the messengers of the Gospel must act in all they do Obser What God will have done is done by the ministry of the Gospel Act. 10.42 I. What God will have done declaratively in the offer of grace unto souls when he saith go out quickly into the streets and lanes of the City it is done as he hath commanded and this is done by the Gospel-ministery 1. By their accepting that office which God calls them to Lord it is done I am ready to do tay work which thou givest me in charge here I am send me 2. By their calling upon people to receive that Doctrine which is prepared to them from the Lord. Lord it is done what I received from thee I delivered to them 1 Cor. 11.23 Those talents thou entrustedst me with I have improved for the advancement of the world's Saviour and for the advantage of sinners in the world I have not defrauded any souls of their due Act. 20.20 27. the mystery of the Gospel hath been revealed to them 3. By their beseeching people to walk answerable to that Doctrine which God sendeth to them Lord it is done I have been with them I have gently handled them and sovingly entreated them as thou commandedst me Rom. 12.1 4. By their waiting on people who are bad to see if God in his due time will make them better Lord it is done though thou sendedst me among despicable creatures I was willing to wait upon them to attend thy service 2 Tim. 2.24 25 26. I condescended to my inferiours I d d bear with the weakâ—â— was patient towards the obstinate I was w lling to deny my self any way wherein I 〈◊〉 not deny the truth I was willing to becomâ— all things to all men if by any means I might win some II. What God will have done effectually in the work of grace upon souls when he saith bring in hither the poor Apostoli praedicationis Evangelicae reti colligerunt omnes bonos viros Judaeos Irenaeus and the maimed c. it is done as he hath commanded But this is done by the Ministers of the Gospel instrumentally and principally by the Lord 1 Cor. 3.5 it is done by vertue of God's ordinance with them and his blessing upon them CHAP. II. THe work of grace is also done upon the hearers of the Gospel thus 1. The danger by nature is over the worst is past they have escaped the corruption that is in the world through lust they are got out of prison the shackles of their ignorance and disobedience are knockt off and they set in a state of liberty 2. The happiness of heaven is purchased for them and bequeathed to them Eph. 1.14 John 17.24 Christ hath paid for it and is willing to bestow it upon them wherefore those that have him are said to have life 1 John 5.12 3. The desires of their souls are satisfied as to the truth of what they desire though still they desire more as to the perfecting of what they have fixt upon John 4.14 They thirst no more after another kind of happiness though still they thirst after more degrees of this kind of happiness 4. The disposal of all things here below is for their good Rom. 8.28 Venenum aliquando pro remedio fuit quicquid ad me venerit bonum fict Senec. poison sometimes is an ingredient into a medicine and it doth well where there is a skilful hand to mingle correctives with it Quest 1. Why must that be declared by the Ministry of the word which God would have declared Resp. 1. Because God is Lord and Master unto the messengers of the Gospel they are his servants as in our Text and therefore must speak nothing but what he commandeth 2. All divine truths are inspired of him therefore whatsoever any give out in matters of salvation must be according to what he hath given forth in the sacred Scripture either immediately from Texts of Scripture or mediately by undeniable deductions from those Texts 3. How can it be otherwise for the Lion hath roared who will not fear the Lord God hath spoken who can but prophesie Amos 3.8 So Paul we knowing the terrour of the Lord perswade men 2 Cor. 5.10 11. wherefore the Prophets of old did readily do what God commanded though the things were of such a nature as seemed ridiculous and might expose them to contempt and scorn Ezek. 12.7 Quest 2. Why is that effectually done which God will have effected by the ministry of the word Resp 1. To shew that the election hath obtained it though the rest are hardened Rom. 11.7 what God decreeth is brought to pass The Election is sure the Lord makes it known that he knows who are his 2. To shew the irresistibleness of divine working God worketh and who can let Isa 43.13 No bolts or bars on mans heart can keep him out when he is pleased to take possession of the heart 3. To shew the tenour of the Covenant of grace in the work of grace upon the soul Lord 't is done as thou commandest This is according to the Covenant of grace I will be your God and ye shall be my people Heb. 8.10 I will have it so and it shall be so it is but a word and a work with God CHAP. III. Use 1. THis shews us what an unreasonable thing it is for any to be angry with the messengers of the Gospel for declaring what God commandeth them Some are angry when the word of God by us his messengers comes close to them striking at their beloved sins Alas we cannot help it we are but servants and upon pain of our Masters displeasure must do what he commandeth us deliver his message be it pleasing or displeasing This also informs us that God sets his seal to the ministry of the Gospel The work of conversion is effectually done according to his command he owneth the mâ—nistry whether men will own it or no 1 Cor. 9.2 Use 2. Yet for all this the Gospel is
â—â—d to many 2 Cor. 4 2 3. as it is with the 〈◊〉 in the firmament it is often hid in a cloud when it shines in the air So it is with the Sun-shine of the Gospel it is veiled to some when it shineth round about them Use 3. Hearken to the will of God revealed to you in scriptural exhortations Prov. 4.1 yea so hear that your souls may live As Ministers must preach so people must hear according to the command of God It is a Rule in Divinity that active verbs are given to those things which do not properly and by an immediate influx effect that which the verbs do signifie but do concur to the same God said to Moses lift up thy rod stretch out thine hand over the Sea and divide it Exod. 14.16 Had Moses power to divide the sea No but because there was a certain concurrence of Moses using the rod according to direction therefore that is attributed to Moses which was the work of God alone In this sense of the use of means according to direction must those places of Scripture be understood which bid man believe repent c. Labour also to feel the will of God effected in you in a real conversion Make tryal of by this your keeping God's commandment Zanchy well observeth Zanch. there is a threefold keeping the commands The first is perfect and compleat as Christ upon earth did and the Saints in heaven do The second is imperfect but yet sincere as the Saints on earth do The third is external only and unsound as the hypocrites on earth do In the first sense it is impossible for us in this life to keep the commandments yet this impossibility is not by reason of the Laws rigidness but by reason of our corruption In the third sense it is sinful keeping the commandments when we rest in externals But in the second sense it is possible and honourable to keep the commandments It is possible upon this double account the will being accepted for the deed and the failings in all our duties being pardoned through Jesus Christ Wherefore answer this Doctrine by your sincere obedience that ye may be able to say Lord it is done as thou hast commanded Therefore do not only what God hath commanded but do it as God hath commanded it So do the work of grace that the fruits of the same may appear continually to be done by you see that your obedience be according to the full latitude of God's Law whose law is exceeding broad CHAP. IV. And yet there is room THe servant having related what had been done of the preaching and prevalency of the Gospel he addeth these words by way of notification that more was yet to be done And yet that is notwithstanding the conversion of so many Jews or the gathering in the wandring and lost sheep of the house of Israel There is room that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. for the Gentiles those of any Nation that shall embrace the Gospel There is room or place the Greek word properly signifying that which containeth circumscribeth and terminateth our bodies and it doth figuratively signifie the feat or heads of Arguments They are called Topicks or Common-places the boundaries of reasonings containing the grounds and foundation of discourse This phrase yet there is room signifies the superabounding of divine grace spoken of before under the notion of a Feast or great Supper And yet that implyeth that many were already brought in to partake of this great Supper this Gospel-provision There is room this sheweth the sufficiency of it to feed and to satisfie many more Observ Notwithstanding the many that have been brought in by the power of the Gospel yet there is rome for more Acts 2.39 CHAP. V. THat many have been brought in thus appeareth 1. This way of bringing men in began very early in the world Christ being the Lamb slain virtually in the first age oâ— the world Rev. 13.8 Abel offered up acceptable sacrifice to the Lord Gen. 4.4 witnessing his Righteousness in this Gospel-sense Heb. 11.4 God testifying either by fire from heaven or some other visible expression of his gracious acceptation whereby Abel's faith was confirmed touching life and salvation through Christ Since that time many more have been brought in 2. God brought in many eminent persons in the old Testament for this very end that they might be instrumental to bring in others God saith of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord Gen. 18.19 and he had an eminent Son for Religion viz. Isaac and a choice servant viz. Eleazar so Joshua saith I and my house will serve the Lord So for the good Prophets and the good Kings The conversion of some choice ones proves eminenly instrumental for the good of many 3. Multitudes have been brought in together at the same time and the same place about three thousand in one day at St. Peter's Sermon Act. 2.41 and the Lord added daily to his Church such as should be saved ver 47. Sometimes whole families together The Goaler believed in God with all his house Act. 16.34 So Lydia and her houshold 4. The Apostles did according to their commission preach the Gospel in all Nations and had very good success witness the many Churches that were formed in several Countries unto whom many of the Epistles in the new Testament are directed The door of faith was opened unto the Gentiles Act. 14.27 at which door the King of glory comes into the soul of man 5. In the darkest times both in the old and new Testaments when very few appeared there were thousands that kept close to the true God Seven thousand that did not submit to Baal 1 King 19.18 There were an hundred forty and four thousand sealed ones such as did not submit to Antichrist and his false worship Rev. 7.4 if it be thus in the dark times what is it in the clear ages for Gospel-light Yet notwithstanding so many have been brought in there is yet room for more in that house where Gospel-provision is made ready viz. in Mount Sion the Church of God where there is the Feast of fat things for all people Isa 25.6 This house hath two stories The lower rooms where God communicates himself in the use of means the Church militant The upper rooms where God communicats himself immediately the Church triumphant and in both these parts of God's house there is room for more than are in them I. In the Church militant yet there is room 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habitatis angustè in nobis So Piscator renders it In the hearts of the faithful preachers of the Gospel they wish well to the souls of their hearers O ye Corinthians ye are not straitned in us 2 Cor. 6.11 12. that is ye have room enough in our hearts Our serious thoughts run more of you than yours do of
your selves 2. There is room in those Ordinances that are dispensed by the Ministers of the Gospel Wisdom's gates are wide enough to receive all that come Prov. 8.34 The Gospel is preached that all Nations may be discipled and that all who partake of the Covenant of grace may partake of the seals of it Matth. 28.19 And when particular Churches grow so numerous that they cannot conveniently meet together in one place for the participation of Ordinances then like Bees swarming they are to be gathered and seated under several hives that still we may say yet there is room This is a warrantable propogation of Churches not a sinful separation from Churches 3. There is room in the vertue of Christ's bloud and riches of God's g ace which is held forth in Ordinances Rom. 5.20 21. Christ's bloud is as fresh as ever it was in the day wherein it was shed it is that new and living way to heaven Heb. 10.19 20. which never waxeth stale and what wonderful Cures hath it wrought and the grace of God is as free as full and efficacious as e-ever it was II. In the Church triumphant yet there is room There are many mansions John 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversorium There are so many mansions in heaven as would suffice infinitis mundis Rolloc The word in the Syriack Testament for mansions signifies an Inn or publick place An Inn is a common receptacle for travellers so is heaven for Saints who are pilgrims and strangers upon earth 1 Pet. 2.11 Christ when he came into the world was laid in a manger because there was no room for him nor His in the Inn but when he went out of the world he went to such an Inn or publick place where there is room enough for him and all his whether believers of divers Countries come Rev. 5.9 There is room enough 1. Objectively without us God fully communicating himself to the Saints above 1 Cor. 15.28 the joys of heaven are as the very spirits of things extracted of very great worth and efficacy 2. Subjectively within us The understanding widened clearly to know God 1 Cor. 13.13 the will widened fully to love God CHAP. VI. Use 1. THis informs us that when any who hear the Gospel do perish it is not through any scantiness of the Gospel-provision out for want of applying that provision Consider it seriously if ye be shut out of heaven it is not for want of room in heaven but for want of faith in your hearts Heb. 12.19 Esau found no place for repentance no wonder they find no room or place in heaven when they die who find no place for faith or repentance or other graces whiles they live The coming short of Christ and holiness makes men fall short of heaven and happiness This also informs us that there is more room than company more provision than guests at the Gospel-feast There is bread enough and to spare Luke 15.17 it is likened to a fountain out of which there is more water runs waste than is made use of Though Gospel-grace be full and free and all men need it yet many there be that make no account of it they are wholly enslaved to their sense and taken up with lower things heavenly things seem to be too far distant to work upon their affections they see the world but they see not God nor Christ nor their souls nor everlasting glory Use 2. Though yet there is room yet we know not how long there may be any room for us we had need therefore be careful lest any should seem to come short of it Heb. 4.1 Those that knock after the door is made fast must go away as they came Luke 13.25 those that stay so late till the bridg be drawn up cannot get over the water Christ is now as a bridge to heaven if we make us of him in time well and good but know this bridge will be drawn up and then you must stay on this side happiness There is a great gulph between heaven and hell and no bridge to get over it as there is here between earth and heaven Luke 16.26 Secondly though there be room in heaven and Christ is gone to prepare a place for us yet we must not conceive of heaven as an house like ours 2 Cor. 5.1 consisting of many rooms and those not yet furnished or finished but the mention of many mansions and great preparations is for the setting off the excellency of heaven and for the raising up our expectations Use 3. Then do not perish in the midst of such plenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen turn not the grace of God into wantonness as some do to their own destruction do not transpose or remove it from its ordinary end and use from Gospel-ends so as to cast off obedience to the Law of God Return unto God who is thus provided to entertain those that come unto him This use the Prodigal makes of that consideration Bread and to spare in his father's house I will arise and go to my father Luke 15.17 18. why will ye expose your selves to storms and tempests when there is room enough to house you and shelter you why will ye feed upon husks upon emty trash with the swine without when you may live like men and fare like God's children feeding upon the spiritual delicates of the Gospel Make room now for the Gospel in your hearts that there may be room made for you in heaven 1. Make room for the messengers of the Gospel Receive us saith the Apostle 2 Cor. 7.2 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies make room for us Why we have wronged corrupted defrauded no man neither in name judgment nor estate Place us therefore in your hearts as you are in ours Their feet are beautiful who bring the glad-tidings of peace Rom. 10.15 give them therefore room or entertainment for their work-sake house them prize them pray for them 2. Make room for the message of the Gospel receive not the grace of God in vain 2 Cor. 6.1 let it appear that the grace of the Gospel is operative within you and know this that this grace worketh most kindly and properly when it orders your conversation in holiness and raiseth your expectation to happiness 3. Make room for the Mediator of the Gospel Great Princes have their harbingers go before crying make room make room let open the door of your hearts that the King of glory may enter in Psal 24.7 as they of old were to open their gates that the Ark called elsewhere the glory the Type of Christ might enter in Let your understanding will memory affections conscience be all free to entertain Christ resign up all to him that he may do what he will with you 4. If you would have room in the kingdom of God let the kingdom of God have room within you that kingdom which consisteth in righteousness peace and joy in the Holy Ghost Rom. 14.17 That righteousness
of sinners are capable of conversion Christ came from Gentiles and sinners why then may not Gentiles and sinners come unto him 4. The wise-men of the East who were Gentiles were welcome when they came to worship Christ the King of the Jews by their gifts they acknowledge Christ the great propitiatory of the world 5. Christ when he preached on earth had mercy upon a woman of Samaria John 4. and upon a woman of Canaan Mat. 15.22 she grants she was an heathenish dog but yet crumbs of mercy she did expect and she had her desire with a large Encomium of her faith 6. Christ by his death hath broken down the partition-wall Eph. 2.13 14. that the Gentiles might come to the Jews and take those priviledges which belonged to them as well as to the Jews 7. Christ after his Resurrection did enlarge the commission of preaching the Gospel Though before there was a restriction in the commission Go not in the way of the Gentiles Matth. 10.5 yet afterwards he bids them go teach all Nations Matth. 28.19 and preach the Gospel to every creature Mark 16.15 8. The Apostles did turn to the Gentiles upon the refusal of the Gospel by the Jews Act. 13.46 The Jews had the offer of the Pearl of great price of the purchase of truth but they made light of it 9. The Gentiles did embrace the Gospel witness the many Churches that were founded among the Gentiles at Corinth Rome Ephesus Colâ—sse Phillppi Thessalonica and those who did embrace the Gospel were as compleat in Christ alone as ever the Jews were in all their height Col. 2.10 11. CHAP. IV. Use 1. THis informs us of the unquestionable mystery of the Gospel God manifest in the flesh preached unto the Gentiles believed on in the world 1 Tim. 3.16 A great mystery that those who were the profest enemies of God worshipping dumb idols for so many ages together should of a suddain become the special friends of God turn from so many Gods to cleave to one God The Ephesians who were much addicted to the black Art yet the Gospel coming in the power of it to them it made them burn their conjuring books though of a very great price Act. 19.18 19 20. Here also ye may see that God is no respecter of persons This inference Sâ— Peter draws from our Doctrine Act. 10.34 that is of their outward estate and condition as Countrey Sex Wealth c. Outward things neither please nor displease God â—ut as for inward qualifications the impressions of his own spirit and works of Righteousness flowing from the same those he doth respect add graciously accept ver 35. he accepts not one man before another but he accepts a Saint before a sinner Vse 2. Though we say the Gentiles have now leave to believe yet we must know it was allwaies lawfull for them to embrace the true Religion Those of them that would might turn Proselites to the Jews and some did so in severall nations of the world and in severall ages of the world before the time of the Gentiles general vocation came As Jethro of the Midianites Job of the Vzzites Naaman of the Syrians Araunah of the Jebusites â—rijah of the Hittites Ruth of the Moabites Corneâ—ius of the Romans the Eunuch of the Ethiopians Secondly though we say it is as lawful for the Gentiles to believe as it was for the Jews yet the greater and more learned sort of the Gentiles are as backward to believe as those of the Jews were Have any of the Rulers or Pharisees believed on him John 7.48 thus it was among the Jews and was it any better among the Gentiles At Corinth not many wise nor mighty nor noble were called 1 Cor. 1.26 At Athens among the Scholars no Church founded The Philosophers there scoffed at the strangeness of the Gospel Act. 17.18 Thus it hath been in several ages Ulpian the chief Lawyer Gâ—len the 〈◊〉 of Physician Porphyry the chief Arâ—sâ—â—â—e 〈◊〉 Plotinus the chief Platonist Libâ—nâ—us 〈◊〉 cian the chief Orators in that age wherein they lived were all profest enemies to Christ Use 3. Let us Gentiles consider of that provision which God hath made in the Gospel for Gentiles 1. The salvation of God is sent to the Gentiles Act. 28.28 2. God hath opened the door of faith to the Gentiles Act. 14.27 hath acquainted â—he Gentiles with the way of applying the Gospel 3. St. Paul one of the chief of the Apostles is called the Apostle of the Gentiles Rom. 11.13 designed of God purposely for the good of the Gentiles to bear God's name before the Gentiles Act. 9.15 to write God's mind unto the Gentiles Now let us Gentiles bless God for this good news of the Gospel Rom. 15.9 10 11 12. Let the Isles be glad and sing for joy Let us of this Island bless God for the plentiful preaching of the Gospel Let us Gentiles make much of the Gospel be desirous to hear it and subject our selves to it Act. 13.42 48. let us fear while we consider that the Jews were cut off when the Gentiles were graffed in Rom. 11.20 know this God hath not tyed his promises so to any mans seed but that they may be cast off if they degenerate And let us Gentiles wait and pray for the fulness of the Gentiles and the conversion of the Jews Rom. 11.25 for the fulness of the Gentiles let us pray Lord Let thy way be known upon earth and thy saving health among all Nations Psal 67.2 and for the conversion of the Jews they shall come in and so all Israel shall be saved That is the Nation of the Jews shall be brought in by the power of the Gospel to profess the Christian Religion and so many of them shall be actually saved as belong to the number of God's elect Though obstinacy lie never so long upon the Jews yet none of them within the Covenant shall be lost From Sion shall the deliverer come Non quia ibi natus sed quia inde doctrina ejus exivit in universum mundum Aquin. c. not because he was born there but because his Doctrine went forth from thence into all the world saith Aquinas Which sense agrees with the Prophets words Isa 2.3 The law shall go forth of Sion and the word of the Lord from Jerusalem Use 4. This Doctrine is comfortable to the converted Gentiles for they are now fellow-Citizens with the Saints upon earth Eph. 2.17 They are admitted into the new Jerusalem which hath twelve gates That sheweth that there is every way access unto Christ They shall hereafter be fellow-inhabitants of the heavenly Canaan with the ancient Patriarchs of the Iews They shall sit down with Abraham Isaac and Iacob in the kingdom of God Matth. 8.12 sit down with them fellow-like equal with them Abraham was a great man upon earth but he is greater in heaven and the poorest Saint shall be where he is Poor Lazarus sweetly resteth in his bosom CHAP. V. Into
while they lingred in Sodom God being merciful to them so while men trifle away their time in their natural estate God seizeth upon them by the ministry of the Gospel crying to them Save your selves from this untoward generatiom Act. 2.40 Here also ye may see that God's power is greater to make man close with good than the power of Satan to make man close with evil 1 John 4.4 Satan hath but a tempting and enticing power but God hath a compelling and enforcing power Satan may be overcome if he be resisted but God overpowereth and overcometh man Dr. Preston saith the Patrons of nature do put God into the same straits as Darius was in when Daniel was in the Den who would have saved him but could not tell how with which conceit King James was well-pleased for say they the will of man is only excited by moral or assisting grace knocking at the door of it and admonishing it not that it is changed by habitual grace renewing and healing it But this Text of ours and many more tell us that God not only by moral perswasions but by infused grace turneth sinners to himself after an irresistible manner Eph. 2.1 Phil. 2.13 Rom. 9.16 Use 2. Yet notwithstanding the will is not compelled This is a known maxime the will in natural things Voluntaâ— sequitur rationem ut indicativum non ut impulsivum though it always follow the dictates of the understanding yet acteth most freely the understanding doth not force it so to do In spiritual things the will is conformed according to it's essential property of liberty freely to make choice of the best things God worketh upon man as a rational creature and so man is made willing Yet here observe that though the will cannot be compelled in its elicit act or free choice yet it may be compelled in the commanding act As when the persecutors drew the Martyrs against their will before their Idols putting incense into their hands to burn So Christ saith to St. Peter They shall draw thee whither thou wouldest not John 21. Now though conversion be wrought thus necessarily yet conditions are required unto salvation Conditionale potest esse in effectu Heb. 12.14 but the conditions are of God's working not of man's Here observe that which is conditional may be necessary in the eslect and event If any of you go out of the ship ye shall all perish Act. 28. but if ye stay in the ship ye shall be all saved It behoves us to abide in faith and holiness if we would be saved and to be free and voluntary in our spirits therein not haled and pulled to spiritual duties compelled thereto only by external arguments Use 3. Deus facit voluntarios non salvat invitos Bern. Yield your selves unto God who useth a compelling power to enforce or perswade you unto good Rom. 6.13 yield your selves as his prisoners of hope Throw away your weapons rebel no more as Chosroes King of Parthia who being subdued by the Romans made a law that none of his successours should ever wage war with them again Seize upon the kingdom of heaven by an holy violence take it by force be instant in serving God day and night Act. 26.7 Think no pains too great nor charge too costly which is employed in God's service offer violence to your dull souls when they are backward pray that the word of God in the Ministery thereof may have a free course 2 Thes 3.1 and put forth your power in your places for the good of others souls CHAP. III. That my house may be filled THis clause carryeth in it the final cause of all the three former particulars in the verse If the words immediately before compel them to come in be meant of sanctification through the powerful perswasion of the word converting the soul then these words must be meant of glorification which is begun here and perfected hereafter which Christ calleth many mansions in his father's house John 14.2 Hence I note Obs God would therefore have the Gospel preached and souls converted that heaven may be filled Colos 1.27 28 29. It appeareth that God would have heaven filled I. Objectively by the glory which is there provided As the object of happiness to be enjoyed of which glory heaven is full Now this is a maxim that God and nature make nothing in vain Heaven therefore being full of glory it must therefore be filled with such as are capable to enjoy it That heaven is full of glory appeareth 1. Typically in the Tabernacle and Temple the Types of this heavenly house both which are said to be filled with the glory of the Lord Exed 40.34 1 King 8.10 11. 2. Metaphorically heaven is here called an house and it is a spacious house and very durable eternal in the heavens 2 Cor. 5.1 it is an house where is no want of room nor need of repair accommodation is there to the full and there for ever 3. Properly and plainly There God is all in all 1 Cor. 15.28 that is immediately without the helps of ordinances or means of grace II. Subjectively by the Inhabitants which there are and shall be to possess that glory which is there provided here let us consider 1. The vast company which is there already an innumerable company of Angels and the spirits of just men made perfect enjoying their happiness with God the Judge of all and Jesus the Mediatour of the new Covenant Heb. 12.22 23 24. Unto which beloved society believers are said now to come in respect of their spiritual conjunction with Christ's mystical body 2. The several sorts of sanctifyed ones which are in the way to heaven and are daily going thither as is intimated in those Beatitudes in Matth. 5. viz. the poor in spirit the mourners for sin the meek and lowly those that hunger and thirst after righteousness those that are merciful those that are pure in heart and actively pure such as are peace-makers such as are persecuted for righteousness sake Thus we must consider these several sorts which make up the reckoning in that number which daily filleth heaven 3. The bodies of the Saints shall be raised to be glorifyed with their souls 1 Thes 4.17 and those heavens that contain the body of Christ must contain the bodies of Christians 4. Their souls and bodies shall be filled with glory Their Souls thus 1. With the fulness of grace as of knowledge wherewith their understandings shall be full 1 Cor. 13.12 reaching the top of divine truth of love wherewith the wills and affections shall be full embracing most intimately the chiefest good 2. With the fulness of joy Psal 16.11 All sin and all sorrow cease together Their Bodies thus 1. They shall be filled with immortality raised in incorruption 1 Cor. 15.42 they shall die no more 2. With dignity raised in glory ver 43. no part of the body then shamefully needing a cover as now it doth 3. With agility raised in power able
to go through the service of God without weariness 4. With spirituality raised a spiritual body ver 44. not maintained by natural helps of food Physick sleep c. but kept by the power of God Then body and soul making one person shall serve and obey God without interruption for ever The reasons why it is thus are 1. The filling of heaven is decreed of God and therefore must be effected Though many Angels left their own habitation Jâ—de ver 6. yet their habitation abideth to be possessed by others There is not as some observe the least atom of grace or glory intended for the creature lost to the universality though forfeited by the individuals for what was retracted as to the extent of it to more was supplyed by the intensiveness of it in the fewer whereby the divine justice was fully displayed and the bounty not at all diminished And as the creatures find no abatement of happiness conferred upon them so neither shall the Creator find any abatement of homage attributed to him 2. The preaching of the Gospel and converting of souls is the only way to fill up heaven for this is the way to have Christ in us the hope of glory Col. 1.27 This is the way to be joyned to that Church which is the body the fulness of him that filleth all in all Eph. 1.22 23. CHAP. IV. Use 1. HOw may this support us under all our losses and sufferings What though we be cast out of house and home and lose all for the Gospel yet if we help fill heaven when we are gone from hence will not that make amends Heb. 10.34 what if we should live in a world filled with violence and oppression as the old world was Gen. 6.13 yet God hath an Ark for Noah an heaven for Saints what though we should be filled with scorn and contempt as Israel was Psal 123.3 4. yet there is exceeding joy in the presence of God Jude ver 24. Use 2. Though heaven shall be filled with inhabitants yet it shall be without any annoyance to those inhabitants We must not conceive that house above where Saints immediately attend God's service like these houses below where we attend upon God in the use of means Hear when an house is filled people are crowded they stand and sit in Little Ease so that the very attendance upon means for the soul is not without some annoyance to the body but it shall not be so in heaven That house is not an house made with hands 2 Cor. 5.1 but eternal in the heavens it is of an everlasting continuance and of a very vast circumference without the least inconvenience Use 3. Let us live as those upon earth who shall help fill heaven hereafter let us be cleansing our selves from all filthiness of flesh and spirit and so be perfecting holiness upon earth which is the ready way to perfection of holiness in heaven 2 Cor. 7.1 This is like w ping the feet before we enter a room kept clean and fair No unclean thing must enter heaven as full as it will be Without are dogs Rev. 22.15 the fittest place for them what should they do within Men that live like dogs here must fare like dogs hereafter heaven is no kennel for dogs but a Palace for Kings for Saints who are Kings and Priests unto God Let us look to be filled with the fruits of righteousness to be filled with such fruits here is to be fitted for glory hereafter Grace like Grapes grows by clusters A cluster of these grapes of Canaan we may view Gal. 5.22 and we must look to be filled with such fruits now if we would have heaven filled with us hereafter it is called the fruit of the spirit such fruit as doth not grow in Natures Garden 1. Love the bond of perfectness As the Curtains of the Tabernacle were joyned by loops so are all true Christians by love 2. Joy that in special whereby we rejoyce in our Neighbours good 3. Peace the peace of concord with our brethren 4. Long-suffering patience drawn out at length continuing as long as the trouble 5. Gentleness amiableness and sweetness in behaviour 6. Goodness usefulness in our places 7. Faith taken here for fidelity 8. Meekness not easily provoked a readiness to pass by injuries 9. Temperance whereby a Christian as Master in his own house doth so order his affections that they do not irregularly move nor inordinately lash out To make us now to mind the way to heaven consider what lyeth in our Text the goodly company we shall enjoy in heaven It was the speech of good old Grynaeus O faelicem diem quum ad illud animorum concilium proficiscar ex hac turbâ colluvione discedam Grynaeus Oh happy day when I shall depart from the crowd and sink in this world to go to that blessed councel of souls There is but one heaven to hold all Saints they shall all be in one house Hold up your heads O Christians we shall be in that heaven where all the godly Patriarchs Kings Prophets Apostles Martyrs and Preachers are and where all our dear friends in the Lord are who are gone a little before us Doth it affect you to read the stories of the Patriarchs the writings of the Prophets and Apostles the sufferings of the Martyrs the Acts and Monuments of the Kings the Sermons of godly Preachers Oh how will it affect us to see those very persons another day and to be happy with them SERM. XVII Luke 14.24 For I say unto you that none of those men which were bidden shall taste of my Supper CHAP. I. THis verse containeth the conclusion of the Parable the definitive sentence upon the whole In which we have 1. A Preface 2. A Proposition The Preface is a form of speech usually prefixed to raise our attention unto the weighty matter spoken of And this very phrase I say unto you is used near an hundred times by our Saviour in the four Evangelists The Prophets prefaced their Doctrine with Thus saith the Lord. But our Saviour prefaceth his Doctrine with I say unto you The Prophets were but men speaking in the name of the Lord but Christ is God as well as man and therefore could speak in his own name as well as in his father's name because his father and he are one Here the consideration of him that speaks is sufficient to make us receive what is spoken Obser The Authority of the speaker is sufficient ground for the truth and our belief of the holy Scripture The Authority of the speaker in sacred Scripture is altogether divine it being the word of God and so the Authority of the only Deity Quest How doth it appear that those writings which we call the sacred Scripture is the very word of God Resp. 1. It is evident so to be if ye look at the Pen men of Scripture and their impartial proceedings in their writings setting down their own commendations and discommendations