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
presence Guilt cannot endure the thoughts of a Judge when our Saviour would resemble our apostatized nature in a Parable he doth it by a prodigal's going into a far Country Luke 15.14 Thus men naturally and voluntarily oppose the kingdom of grace and what is this but to exclude themselves from the kingdom of glory for they who now bid God depart from them as obstinate creatures God will one day bid them depart from him as cursed creatures Use 2. Yet this doth not make but many may partake of Gospel-mercies in the kingdom of grace and yet never come to glory Nay the higher their priviledges have been the greater their damnation may be Ingentia beneficiaâ— flagilia supplicia if they abuse those priviledges Mat. 11.22 Men are therefore the worse because they had the advantage to be better If Turks and Indians shall be damned surely propâ—ane and hypocritical Englishmen shall be double damned Infidelity is a worse sin than Sodomy because it refuseth the remedy provided for all sin CHAP. VII Use 3. WOuld you come into the kingdom of glory then be exhorted 1. To come into the kingdom of grace subject your selves to that kingdom of heaven which God hath erected here upon earth in the dispensation of the Gospel we may try our selves herein by those several resemblances whereby our Saviour sets forth the nature of this kingdom 1. 'T is compared to good seed In pretio in promisso in pâ—imitiis Matth. 13.24 Which is operative and brings forth fruit like it self It is called the kingdom of heaven in the price promise and first-fruits That spiritual principle which is called the seed of God makes us like to God and tends to the full fruition of God in the other world 2. 'T is like unto a grain of Mustard seed Nusquam magis tota natura quam in minimis which though a small grain produceth a great Tree ver 31. Thus the word of this kingdom though little at first in appearance it produceth great effects 3. It is like unto Leaven ver 33. Which soon dâ—ffuseth it self into the whole lump All the faculties of the soul partake of the power of grace where 't is implanted in truth 4. 'T is like unto a Treasure ver 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is an heap of precious things laid up for future use The word of this kingdom is hid within the heart both the word of precept of promise and threats all which kinds and all the particulars under them are of special use for the well ordering of our conversation 5. 'T is like unto one Pearl of great price ver 46. Christ alone as held forth in the Gospel and bearing sway within the heart is more to be prized than all things else 6. It is like unto a Net ver 47. St. Basil comparing the Gospel to a Net make 's hope to be the Cork which keeps it always above water and fear to be the lead which sinketh it 2. Live as under the Laws of this kingdom of grace 1. Perform allegiance unto God yield your selves unto him Rom. 6.13 Princes do claim tribute and homage and the persons of the subjects as occasion serveth are to be at their service may not God do the like 2. Expect protection from God draw nigh to him Jam. 4.8 Put your selves under his wings to live under divine influence Spirits may have converse with one another though at a distance Thus our souls may have communion with our father which is in heaven Here put forth an act of faith to cast your selves upon God an act of fear to keep you in aw of God that ye may be sincere in his presence Loose anâ— regardless persons are far from God walk before me and be upright Gen. 17.1 Those that would sit down with Abraham in the kingdom of heaven Matth. 8.11 Must now walk with Abraham as before the Lord. 3. Pray that the Territories of this kingdom of grace may be enlarged more and more upon the face of the earth Matth. 6.10 That saving health may be made known among all Nations 4. Prepare for the translation of the kingdom of grace into the kingdom of glory when this mediatory kingdom shall cease and God shall be all in all 1 Cor. 15.24 28. When Christ shall reign without Adversaries and without outward means and ordinances so live that ye may be able to say in truth of heart come Lord Jesus Rev 22.20 SERM. II. Luke 14.16 Then said he unto him A certain man c. CHAP. I. YOu have heard of the occasion of these words both remote and immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatio comparatio qua res diversae ostenduntur in aliquo esse similes we are now to enquire concerning the form of them and that is parabolical this form of speech is frequent in Scripture whence I observe Observ It was our Saviour's usual manner when he was upon the earth to speak in Parables Matth. 13.18 24 31 33. A Parable is an artificial framing of some thing in manner of an History Parabâ—la est râ—rum sive veraruâ— sive verisimilium ad aâ—iud significan dum apposita artisiciosa narratio by way of comparison to illustrate something else The substance oâ— these words is set down by several Authors cited by Salmeron Hierom â—lemens Aâ—exandrinuâ— and others Yet the word Parable in Scripture-sense is dâ—versly taken As 1. For a Type Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The exemplar of something which in due time was really to exist The ceremonial service which figured and shadowed out Christ coming in the flesh and entring into glory is there called a Parable 2. For a similitude Thus Isaac's deliverance from death after God's probational precept and Abraham's intentiâ—nal act to put him to death was a Parable Heb. 11.19 A Figure Similitude or Representation of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. For a Proverb a common speech taken up in any Country whereby a plain truth is spoken in figurative terms Lukâ— 4.23 Aâ—ages are witty and summary sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. For â—n excellent and mysteriâ—us saying Psal 49.4 Yet the former description is the proper meaning of a Parable according to the tenor of this Parable we have in hand and others Those Divine truths which are most necessary to be known Christ spake in Parables As 1. The Apostacy of man by nature This is shewn in the Parable of the Prodigal son going into a far Country Luke 15.13 And wasting his whole substance with riotous living not caring to save any pâ—râ— we are utterly undone we have nothing lest that good is 2. The recovery of man by the provision of the Gospel This is shewn in our present Parable ver 23. God is willing that the many mansions in heaven should be filled up with the many fallen creatures upon the earth closing with that grace which he tenâ—ers to them 3. God hath his
side Quest How comes it to pass that sinners thus agree together Resp. 1. They are endued with one nature and so are all as it were of one complexion and disposition No wonder to see them act alike who are alike it were a wonder if they should not 2. They serve one Master Belzebub the Prince of Devils whose interest it is not to have his kingdom divided against it self Matth. 12.25 26. The Prince of the Air hath his several Regions and Regiments and in such order that all act one under another unto the same end CHAP. VII Use 1. THis informs us Ejusdem doctrinae vinculum knits together the old Jewish Church with the Christians Calvin that consent is no true mark of the true Church Consent may be among the wicked in the kingdom of Antichrist Rev. 13.16 Consent therefore simply saith Mr. Perkins unless it be joyned with true faith and true doctrine is not of force to declare unto us the true Church The unity of the Church depends upon the unity of the Doctrine and Covenant which is therein professed and believed Make Doctrines diverse and you make Churches diverse There cannot be one Church but there must be one faith and one doctrine believed Use 2. Yet notwithstanding take these Cautions 1. That sinners do dissent among themselves though they do thus sin with one consent both the erroneous vicious sort of sinners Errour as it differs from the truth so it jarrs with it self Wicked men do not only oppose the godly but one another and that most violently Ahab not only persecutes Elijah the Prophet but also fights against Beâ—hadad the Syrian Two wicked Kings oppose one another 1 King 20. 2. Yet a particular sinner dissenteth with himself the light of nature and the corruption of nature do oppose one another natural conscience and natural corruption do maintain a conflict As the regenerate part and the unregenerate do fight in the godly man so doth an inlightned conscience and corrupted nature in the wicked man Use 3. Be exhorted not to consent to sinners if they entice thee Prov. 1.10 yield not though they set upon thee with several arguments as 1. The safety of the attempt lâ—â—king privily without peril without any fear to have their plot discovered or their persons punished To this oppose the intuitive and vindicative eye of God 2. The facility of their exploits to prevent the doubts that may arise against their proceeding for the difficulty of their attempts and doubtfulness of their success ver 12. but God can undo all they do 3. The commodity that they shall get by their attempt not trifles of no value but riches of all sorts wherein they shall store their houses as conquerours do when they sack Cities ver 13. but here oppose the loss of the soul for ever 4. The equality of the distribution of the commodity all shall share alike ver 14. To this oppose the place of the damned There will be one hell to hold all those sinners which now go on to sin thus with one consent A good Gentlewoman afflicted in conscience uttered these words a little before her death O Lord let me not go to hell where the wicked are for Lord thou knowest I did not love their company here Secondly consent unto that which is contrary to sin 1. Consent to the law of God that it is good â—ote for it and with it as the rule of right even when you see you cannot perfectly fulfil it 2. Consent to the worship of God to serve him with one consent Zeph. 3.9 Agree to all God's ordinances slight not any of them 3. Consent to the people of God be one with them that are one with the Lord all ye that Profess Religion see that with one mind and mouth ye glorifie God Rom. 15.6 If sinners have their Come to wickedness should not Saints much more have their Come to holiness Isa 2.3 5. Zech. 8.21 Oh now beautiful is unity with verity consent and concord with truth It is the Livery of Christ the badge which he hath given for his Disciples to wear John 13.35 his seamless Coat and unbroken body represented it It is the glory of heaven there the Father Son and Holy Ghost are one in essence there Saints are one in affection and communion without any division and here Christ would have us so one John 17.21 SERM. VII LUKE 14.18 They all began to make excuse CHAP. I. THe next thing considerable is Lyra in Gloss Ordinar how ready or forward they are to refuse They began to make excuse Lyra saith here the Kingdom of heaven is shut against none but such as shut it against themselves and that by the profession of their own language They began Man begins the quarrel though God begins the pacification They began and so continued Chemnit in loc as that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth putting off the grace offered till they excluded themselves from true happiness Here note Obser That men exclude themselves from the good things of the Gospel when God begins to offer them life and salvation they begin to refuse it 1. They exclude themselves from the grace of the Gospel as 1. From the outward means of grace Gospel-ordinances Church-priviledges they put the word of God from them Act. 13.46 they thrust it away in a rude manner Walking in Gospel-ordinances is called order Col. 2.5 Men therefore who refuse to walk orderly or regularly according to the rule of the Gospel do deprive themselves of the priviledges of the Gospel 2. From the inward work of grace here men exclude themselves by resisting the Holy Ghost when he cometh by his motions to their hearts Act. 7.51 This is called sometimes quenching of the spirit 1 Thes 5.19 grieving the spirit Eph. 4.30 vexing the spirit Isa 63.10 This is done by many reiterated acts of opposition unto spiritual motions A man is grieved when one doth him a discourtesie but when he shall go on to heap up discourtesies this stirreth up vexation sometimes it is called Tempting the spirit Act. 5.7 sometimes despising or offering despite to the spirit Heb. 10.29 this is the highest injury that any can offer to the spirit of grace 2. They exclude themselves from the glory of the Gospel They shut themselves not only out of the kingdom of grace here but also out of the kingdom of glory hereafter judging themselves unworthy of everlasting life Act. 13.46 their own actions passing judgment upon them that they are not meet nor fit to inherit glory CHAP. II. Quest HOw do men exclude themselves Resp 1. By sin in the general and in special by unbelief This hindred the Jews from entring into Canaan Heb. 3.19 this broke them off from all spiritual communion with God Rom. 11.20 Sin is truly a man 's own what his sin doth he himself doth And as for the sin of unbelief it is an unwillingness to close with Gospel-provision John 5.40 That men exclude
Now though men are naturally without yet God would not have men abide without he is so courteous and gracious so kind and loving as to invite men to come â—n Indeed he once drave man out Gen. 3. â—4 and ever since men naturally are born without but it is as true that he would have man come in again that as they are born in the wide world so they may be born in Sion Ps 87.5 he drave man out of the earthly Paraâ—ise but he sends his messengers after men to â—ring them into an heavenly Paradise Use 2. Though God send out ministers to bring people in yet they cannot bring them in by any power of their own it is the spirit of God which leads men into truth John 16.13 Moral perswasions by men may bring men unto truth but it must be God's teaching which brings men into the truth Again though God send his messengers to bring his elect in yet he can bring them in without any such external helps John Baptist was silled with the Holy Ghost from his Mothers womb Infants may be taught of God though they cannot be taught of men Use 3. Answer Gods end in sending forth his messengers 1. Come in let your great care be to be found in Christ Phil. 3.9 as the body is within the garment whereby us shame is covered Christs Righteousness is your Robe As the souldier is within his armour defended by it against the assaults of his Adversaries as we are in Christ we overcome all spiritual enemies as the branch is within the Vine whereby it receiveth sap and vigour from the root As the water is within the fountain John 4.14 There is a fresh supply continually 2. Abide within John 15.4 Walk in him as ye have received him Col. 2.6 walk in the spirit of Christ follow not the impulses of your own spirits The spirits motions appear in spiritual actions they stir up grace and keep down sin according to the Rule of the word walk also in good works unto which you are created in Christ Jesus Eph. 2.10 and be not weary of well doing Come in or else you will one day be cast out Matth. 8.12 and unless you abide within it is a sign you were never truly within 1 John 2.19 if ye leave good company and make others your intimate companions and continue so to do it is a sad sign you were never truly good CHAP. IV. The poor the maimed the halt and the blind IN these words we have the Description of the guests upon whom God bestows the Gospel-provision The greater sort of men would have none of it as their several excuses declare wherefore the meaner sort of people shall receive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poor this word noteth out such as are brought to extream want And the maimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word signifies such as are defective in any part of the body As the other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the halt and the blind signifie those particular defects which are in those two parts of the body the foot and the eye This is the proper signification of these words and the sense of them seems to be valde obscuros contemptibiles Marlor in loc very obscure and contemptibles These words are likewise used in a metaphorical sense as Poor in spirit maimed in the soul or affections halt in opinion blind in understanding Howsoever take the words either properly or metaphorically they come up to one sense to express the mean and miserable condition of those who partake of the Gospel Observ God makes choice of very obscure and contemptible persons he brings those into his favour who are of no credit nor esteem in the world 1 Cor. 2.8 9 10. passing by others Those whom God makes choice of are 1. Such as are but mean in natural parts the foolish things of the world in opposition to the wise 1 Cor. 1.27 men that have no great insight into things and such as the world will scarce vouchsafe to look upon or such as have not such fore-cast as the Politicians of the world have Babes and children in comparison of the wise and prudent of the world Matth. 11.25 2. Such as are but weak in power compared with the Potentates of the earth 1 Cor. 1.27 believers are a company of poor feeble creatures called Doves and Sheep creatures void of force The Church is called the Congregation of the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Psal 74.19 destitute of worldly advantages such as have little and can do little Our Saviours attendants were of the meaner sort Joseph the Carpenter and Mary his Wise Peter and Andrew James and John fishermen St. Basil brings in Christ thus speaking I seek for fisher-men not for Princes I perswade Mariners not Potentates 3. Such as are low for birth and breeding God chuseth the base things of the world 1 Cor. 1.28 such as are bred of a mean stock that there are no Chronicles of their Predecessours nor any Pedigrees to be found for them upon record that cannot boast of the gallantry or Gentility of their Kindred as some do 4. Such as are meer nothing in mans account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.28 men of no name that are not esteemed in any reckoning and such too as account themselves of no worth nothing in their own eyes The Apostle goes so low in the description of them as if he could not find a word mean enough to denominate them and therefore calls them just nothing Quest Unto what doth God chuse them Resp. 1. He chuseth them to be possessours of grace he chuseth the poor of the world to be rich in faith Jam. 2.5 rich in respect of the Doctrine of faith wherein they receive the pearl of great price Matth. 13.46 and rich in respect of the grace of faith which is very precious 2. He chuseth them to be heirs of glory heirs of the kingdom the kingdom by way of eminency and excellency none of the kingdoms of the world are like it Believers are Princes under age Heads destinate to the Diadem as Tertullian calls them they are joynt heirs with Christ Rom. 8.17 Thus God dignifies those that are contemptible in the world Quest Why doth God chuse thus Resp. 1. To discover the equity of his proceedings with the children of men as is intimated in that Parable Luke 16.25 God turns the scales at the hour of death and causeth them to go up that went down here 2. To difference the spiritual service of the Gospel from the carnal ordinances of the Levitical Law Since John Baptist's time the kingdom of heaven suffereth violence Matth. 11.12 men of all sorts come rushing in upon it The Publicans Sinners Lepers such as were legally unclean lept over the Levitical ceremonies thrusting themselves into the number of the Gospel-converts the spiritual worshippers In the time of the Law Lepers were to stand aloof off the maimed the lame and
his Linnen cloathing used in holy vestures 1 Sam. 2.18 Pliny tells us that the cloathing of the Egyptian Priests was of Linnen and 't is thought they took the custom from the Jewish Priests who were appointed of God to wear such Garments Exod. 28.42 43. 3. His Prophetical Office shadowed out by the Ink-horn he had by his side Prophets were to declare the mind of God by speaking and writing Be further exhorted to hearken to this O ye children of men God as a certain man calls unto you O men and to you O sons of men Prov. 8.4 To the higher and meaner sort of people The poor are Gospellized saith our Saviour Smyrna was the poorest but the best of the seven Churches Well! Let all sorts of men obey this call Especially when we consider those relative words in Scripture added to this word man As 1. A King Matth. 22.1 Obey him as your lawful Soveraign 2. A Master Eph. 6.9 That Master of whom the whole family in heaven and earth is named 3. A Father The father of glory Eph. 1.17 A father that hath a kingdom to bestow upon every one of his children 4. An Husband 2 Cor. 11.2 Thus the Church of God is called the Lamb's wife Rev. 19.7 Some Husbands are fierce like Lions but Christ is gentle like a Lamb. Let such loving terms whereby God is pleased to familiarize his mercy to you perswade you to close with it SERM. III. LUKE 14.16 A certain man made a Great Supper c. CHAP. I. HAving spoken of the Maker of the Feast we are next to consider the feast which is made called here a Great Supper Some say the Gospel with the effects of it is meant by this Great Supper Others say the grace of God in Christ The bread of life say others Eternal blessedness say others All these terms amount to the same sense including all spirituals and eternals for the making up of man's welfare Quest But why is this called by the name of a Supper Resp. Some answer thus because it is the last refreshment manifest now in the latter days towards the end of the world And in respect of this supper they will have the law of nature to be as a breakfast and the law of Moses as a dinner But I suppose the meaning of the word may be best gathered from the manners of people about their daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non tam sacâ—le ut prandium â—areâ—ur nam veterâ—m prandium parcius fâ—ugâ—liù◠erat Coenâ— vero exquisitioâ— lautior quum sinitis dici laboribus genio hilariùs plenius indâ—lgevatur Caenâ— q. Kowâ— quia antiquitù◠scorsim solebant prandere Romani coenare cum amicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantuâ— The two usual times of eating both to the Graecians and Romans and Jews are those we call dinner and supper And their manner was to dine more sparingly and sup more liberally And of old the Romans were wont to dine by themselves and to sup with their friends Hither likewise the Etymologies of the Greek and Latine words refer yet must we not stand too exactly to difference words that are akin for dinner and supper are put sometimes for one another That which St. Luke here calls a supper St. Matthew calls a dinner Matth. 22.4 So that the meaning is A feast at any time of the day The Epithet Great may well be adjoyned because the provision is so plentiful for the recovery of lost man CHAP. II. HEnce I shall observe this point of Doctrine Observ That Gospel-provision for the good of souls is plentiful It is compared here and else where to a Great Supper Herodotus tells us the Egyptians had their greatest Feasts their Marriage feasts at supper It is also compared to a feast of fat things delightfully refreshing the body with Wines on the Lees well refined Isa 25.6 Quest 1. What is this Gospel-provision for the good of souls Resp. It is the only way of man's salvation since the fall begun in grace and swallowed up or perfected in glory revealed in the holy Scriptures by the Prophets and Apostles 1 Pet. 1.9 10 11 12. Quest 2. How doth the provision appear to be so plentiful how doth the feast or supper appear to be so great Resp. 1. Look at the maker of this feast it is the great God who is rich in mercy and great in love Eph. 2.4 5. Whose manifold wisdom hath appeared in the contrivance of this provision Eph. 3.10 'T is as the feast of a King and that for the Marriage of a son Matth. 22.2 And no cost is spared at such seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients had not only feasts at their marriages but feasts before and after they abounded in feasting about the time of marriage 2. Look at the materials of this feast That which is the food of the soul in the first place is Christ himself it is his body and bloud which is the bread of life the food of our souls John 60.51 52. The Great God and our Saviour the eternal son of God Moreover the sincere milk of the word is the food of the soul 1 Pet. 2.2 The word as it is God's institution without the mixture of man's traditions nourisheth the soul More particularly the promises which are exceedingly great and precious 2 Pet. 1.4 More especially the work of grace in the soul whereby it delighteth it self in fatness Isa 5.5.2 And that by a direct act receiving the grace which God offereth justifying sanctifying adopting saving grace then by a reflex act reviewing the grace which is received which more immediately tends to the comfort of the soul Sum up all this here is solidity plenty variety here is for necessity and delight for health and mirth 't is a great supper 3. Look at the vessels at this feast it adds to the greatness of a feast when 't is served in Plate Dishes Cups Flaggons Candlesticks and all in Plate The vessels of the Sanctury were of pure gold Exod 27. The vessels wherein Gospel-provision is serv'd are ordinances And what is said of one ordinance the prayers of Saints may be said of all ordinances of Christ that they are golden vials full of odours Rev. 5.8 Ordinances purely administred according to their Primitive institution 4. Look at the guests of this feast such as sit down and feed on the food provided they are persons of great worth such as obtain like precious faith with the Apostles and Prophets 2 Pet. 1.1 Who sit down with Abraham Isaac and Jacob Matth. 8.11 They are such as are cloathed with the Righteousness of Christ Kings and Priests to the great God of heaven and earth 5. Look at the attendance of this feast the Ministers of the Gospel able Ministers of the new Testament 2 Cor. 3.6 Who are the Embassadours of God and Paranymphs of Christ 2 Cor.
than to look after Christ Some do add a third necessity viz. of custom Luke 23.17 but this is not pertinent here CHAP. V. Sect. 1. The truth of this Doctrine appeareth 1. BY the intentness of worldlings thoughts more upon earthly than heavenly things Their inward thought is that their houses shall continue for ever c. Psal 49.11 one would think it a Tautology to say Their inward thoughts for there are no thoughts but inward all thoughts are wrought in the secret shop of the heart But there is an elegancy in the phrase The inward for the very inmost of their thoughts Their most retired thoughts and recesses of the soul are about these things which evidenceth that these things lie nearest their hearts 2. By placing their choice upon earthly before heavenly things They chuse their own ways before God's ways Isa 66.3 they had rather cherish their bodies in the enjoyment of the creature than solace their souls in the enjoyment of God 3. Dives qui fieri vult citò vult fieri Juvenal By the fixedness of their resolution upon earthly things before heavenly The will of a worldling is fully set upon the world 1 Tim. 6.9 but how wavering is he about Religion If he hath any faith it is but temporary if he make profession of Religion it is but while the Sun shines and he prosecutes some worldly design when he prosecutes Religion 4. By the pursuit of their practice after earthly things more than after heavenly Their endeavours are more to enlarge themselves outwardly than to enrich themselves spiritually Luke 12.18 Psal 127.3 5. By the delight they take in earthly things before heavenly They are better pleased in the bare possessing and keeping these things than in the using and spending them As the phrases of the Text import of going and seeing the ground They are better pleased in fetchâ—ng a wâ—lk to or taking a view of their Land than in spending the Revenue of it to their own and others comfort for the glory of God They must needs go to it This denotes their giving themselves to these things which God gives unto them Though at that time they might go to prayer or to hearing of the word yet they will be going to their worldly enjoyments They must needs see it This denotes their glutting themselves with these things The lust of the eyes 1 John 2.16 The most part of that a worldling hath is but meerly to look upon and yet the eye is not satified with seeing Eccles 1.8 6. By the grief of their hearts for the loss and want of earthly things more than of heavenly sorrowing without hope for the loss of worldly friends 1 Thes 4.13 sorrowing without measure many times for the want of some earthly trifles The danger of the soul's loss is not so grievous to be born as some petty loss in their outward estate Sect. 2. This cometh to pass I. Through that perverseness that is in man's nature whence it comes to pass 1. That earthly things best suit with man's sensual appetite Jam. 3.15 these low things agree with mens low and base lâ—sts Creatures that creep upon the earth delight to feed upon the earth 2. Heavenly things are not discerned by mans natural understanding 1 Cor. 2.14 there is a maim not only in the sensual appetite but in the intellectuals and higher faculties so that man cannot see the worth of grace by the light of nature II. Through that deceitfulness which is in the world which is as a false Medium that represents things otherwise than they are The word is as a Looking-Glass Jam. 1.23 which hath but one side and represents all faces as they are But the world is as a Perspective-Glass which hath two ends with the one it makes things shew nearer and bigger than they are with the other it makes things shew farther and less than they are The world makes earthly things shew bigger than they are and heavenly things shew less than they are III. Through the malice which is in Satan the God of this world who blinds the eyes of men that they cannot see things as they are 2 Cor. 4.4 No wonder men do no better seeing they know no better CHAP. VI. Use 1. THis informs us that worldly men are most erroneous in their principles and most preposterous in their practices whilst they look upon earthly things as more necessary than heavenly when heavenly things are the only necessary Luke 10.42 with these we may do well enough without other things without these all other things are nothing Malum est in necessitate vivere sed in necessitate vivere necessitas nulla est Sen. Epist 12. 'T is not necessary that we be rich but necessary that be righteous Know ye not that the unrighteous shall not inherit the kingdom of God 1 Cor. 6.9 'T is not necessary that we be honourable but 't is necessary that we be holy for without holiness no man shall see the Lord Heb. 12.14 Here also see the difference between the worldly man and the Godly man The Godly man looks upon spiritual things as more necessary than earthly Job esteemed the Word of God as more than his necessary food Job 23.12 our Saviour said Contemptus est a me favor furor it was his meat to do the will of him that sent him John 4.34 David lookt upon the word better than gold Psal 19.10 So did Luther to whom Vergerius was sent by the Pope to offer him a Cardinals Cap if he would relinquish his opinions Luther answered I neither care for the favour nor fury of Rome Vse 2. Though worldly men do now account earthly things more necessary than heavenly yet one day they will know the contrary by woful experience they will find they were miserably deceived when they shall see all these things dissolved 2 Pet. 3.11 the thought of which should make us more careful about heavenly things and less sollicitous about earthly Use 3. Live contrary to worldly men in reference to earthly and heavenly things I. Account earthly things no better than they are 1. Account them but as necessâ—ry in some respect not as absolutely necessary They are but convenient supplies for your bodies and that during this life The soul hath no need of them here and the body will have no need of them hereafter 1 Tim. 6.7 2. Account them whiles ye have need of them not so necessary by far as heavenly things The earth is the lowest of creatures and made to be trampled under our feet And the Primitive Christians laid the price of their possessions at the Apostles feet Act. 4. ult Gold and silver are fitter to set our feet than our hearts upon 3. Account these earthly things nothing for present use without the word of God's blessing Matth. 4.4 how is it possible that dead things should sustain our lives without the power of the living God 4. Account all these things as nothing without Christ
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