Sermons have thy prayers and thine encouragement to make publike some other labours Thomas Larkham The VVedding Supper As it was handled out of the fourteen first verses of the two and twentieth Chapter of Matthew in sundry Exercises in Tavistook in Devon The first Sermon Matthew 22. Verse 1.2.3 And Jesus answered and spake unto them again by Parables and said The Kingdom of Heaven is like unto a certain King which made a Marriage for his Son and sent forth his Servants to call them which were bidden to to the Wedding and they would not come IN the latter end of the former Chap. from the ver 33. to the end thereof Christ under a Parable of a certain housholder planting a Vineyard and letting it out to Husband-men declares First Gods mercy towards the Jews in taking them for his Church ver 33.34 of that Chapter Secondly Their great ingratitude towards him manifested by their cruell dealing with and usage of his Servants beating some and killing others And by their most wicked murthering of his own Son ver 35. unto the 40. Thirdly Gods judgements to be inflicted on them for the same and that by their own acknowledgement ver 40.41 Now in the former part of this 22. Chap. our Saviour mentioneth under another Parrable Gods abundant kindness both towards the Jews and also the Gentiles in the blessed Means of Grace and Salvation In which Parable consider First the Preface Entrance or Introduction unto the same Secondly the Parable it self The Introduction is in the 1 verse And Jesus answered and spake unto them again by Parables saying In which words we have First the Party propounding the parable Jesus Secondly the occasion intimated in the Word Answered to wit one speaking touching the blessed condition of such as shall eat bread in the Kingdom of Heaven Luke 14.15 Lastly the Parties to whom this Parable was propounded viz. unto the Auditors present in the Pharisees house as may be seen out of the forementioned Luke 14 ver 7. of that chap But to pass over these things come we to the Parable it self In which we have to consider First what is spoken of or represented to wit the Kingdom of Heaven Secondly whereby it is represented of which afterward For the Subject matter viz. The Kingdom of Heaven we must enquire after the meaning of the words in the first place Know therefore that sometime these words the Kingdom of Heaven signifie the Kingdom of Glory but not so here Sometimes they are taken for the Kingdom of Grace and that in diverse respects First the manner of the working of Grace is sometime meant as Mat. 13.31.32 in the Parable of the grain of mustardseed and of the leaven Secondly In respect of the season of grace as Math 3.2 The Kingdom of Heaven is at hand hat is now is the season of Grace now the door of the Kingdom standeth open Thirdly in respect of the meanes of Grace the Preaching of the Gospel So this Phrase the Kingdom of Heaven is used Mat. 13.47 where it is compared to a Nett that was cast into the Sea and gathered of every kind The same phrase is used also Fourthly for the visible Church â—â—â—â—â—ng out Christ in preaching and other â—â—â—â—…ances in diverse Places and Verses 〈◊〉 〈◊〉 thirteenth Chap. and also elsewhere In â—ll these particulars is this Phrase used by the Holy Ghost Grace in the heart is like a grain of Mustard seed which is the least of all Seeds Yet afterward it comes to be a great Tree So that in those Eastern places the birds made Nests in the Branches of them as the Scripture speaketh And we have seen very great Stalkes with Branches in this our own Land in some places The first seed of Grace is very little and sometimes it is long before a gratious Soul can perceive any thing in himself of this pretious seed in his own Soul But at last it makes sign where it is And for that other resemblance you know Leaven gives a tang to all the Meal so doth Grace to the whole man And for the opportunities of Grace and the powerfull preaching of the Gospel they may well be called the Kingdom of Grace They are the very way to the Kingdom Joh. 17.3 the knowledge of God and Christ is said to be life eternal because it is the way unto it In the same regard Joh. 12.50 his Commandments are called life everlasting to wit because the observing of them brings to life everlasting and they are sure fruits of faith in Christ So I say the preaching of the Gospel is called the Kingdom of Heaven because it is that by which God hath appointed to bring Souls unto the Kingdom of Heaven This being the acceptation of the Phrase as I take it in this Parable I will give you some reasons why it may very fitly so be called First in regard of God the Author the King of Heaven Secondly In regard of the end of the preaching of the Gospel viz. to prepare and fit people for Heaven to shew them the way of Salvation The Divel himself in the Pythonyss acknowledgeth rhis truth Act. 16.17 Thirdly In regard of the present condition of such as receive the word I believe it they are heirs of the Kingdom priviledged with a guard of Angels Heb. 1.14 Kings and Kingdoms are terms of relation All the Saints are made Kings as well as Priests Rev. 1.6 The imposition of this high tittle on Gospel-preaching gives occasion to note Doct. That the Preaching of the Gospel where it is afforded is a very great and pretious vouchsafement The truth of this Point will the better appear if we take notice of the glorious titles given to the word preached in Scripture It is called a hidden treasure Mat. 13.44 a Pearl verses 45 46. The word of eternal life Joh. 6.68 The words of this life Acts 5.20 The word of Salvation Acts 13.26 The Salvation of God Act. 28.28 The power of God unto Salvation Rom. 1.16 The word of faith Rom 10.8 The word of reconciliation 2 Cor. 5.19 The grace of God that bringeth Salvation Titu 2 11. The immortal seed of regeneration 1 Pet. 1.23 So that as it is said of the Church Psal 87 ver 7.3 Glorious things are spoken of thee thou City of God it may also be said of the word of God glorious things are spoken of it Reas And that not without cause for First It hath a notable power to illuminate the understandings of men Therefore we find that the people which sate in darkness when Christ came among them to preach saw a great light And to them which sate in the region and shadow of death light was sprung up Mat. 4.16 And that Christ preached is set to be a light of the Gentiles and Salvation unto the ends of the earth Act. 13.47 Secondly It is of great power to convince the conscience So we may see 1 Cor. 14.25.26 But if all Prophesie and there come in one
notice of the provider and maker of a marriage Supper A certain King saith our English translation But in the Original A man a King or a man being a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly who of his house was to be married for whose sake this great wedding was to be held His son The Kingdom of Heaven is like unto a man that was a King that made a marriage for his Son The third particular shews us the Guests invited to this supper to wit First Jews unto the eighth verse Secondly Gentiles unto the end of the Parable But of that particular or any branch of it I have no purpose to speak at this time there being not much left of this hour Therefore of the First the feast-maker I am now to speak And here are two things held out concerning God to be considered First His humbling of himself under his being likened to a man Secondly His dignity though he be compared to a man yet it is to a man that was a King God is not a man but a Spirit and challengeth he that dares or can to liken him to to any thing Isaiah 40.18 To whom then will ye liken God Or what likeness will ye compare him unto And so also ver 25. To whom then will ye liken me or shall I be equal saith the Holy one And in the first of Timothy the 6. and 16. vers He only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see Yet nevertheless it is his pleasure to be set forth for our capacitie sake by Allusions to men Kings and other things that we might come to understand somewhat of this glorious invisible and hidden God Nihil est in Deo quod non eft Deus Every thing is most excellent that is in God in whom all good dwelleth Infinitely Eternally and Essentially For there is nothing in God which is not God I will not trouble you with Schoole Notions and subtilties But come to say first of that excellent frame of his in point of Humility or Humbling himself or condiscention Doct. The Doctrine shall be this The glorious God of Heaven and Earth is very Humble That is he is that exactly which the most Humble men are a little according to the measure of the Spirit proportionated out unto them Or as the man Christ Jesus was who had the Spirit not by measure though yet not above measure as he was man This would be a glorious discovery of God were it in the hands of one that had skill to manage it Reason 1 But we must do as we may In the name of the Lord Jesus therefore know That as it is the property of a gratious humble Soul to condiscend to men of low Estate Rom. 12.16 So God is said to humble himself to behold the things that are in Heaven and in the Earth Psal 113.6 He looketh on his meanest Creatures He raiseth up the poor out of the dust and lifteth the needy out of the dunghill ver 7. O what a Glory t is to great men to take notice of poor distressed mean ones But consider God must needs stoop very low to consider the best of his creatures for all the Nations in comparison of him are not so much as the drop of a bucket as the Prophet phraseth it Reason 2 Secondly consider what would you say of an eminent man a man of honour that having been abused by a poor scullion whom he is able to crush in a moment doth yet out of the goodness of his Nature and Humble frame of spirit Intreat Beseech send to first to have a reconciliation Would not all the World admire such a man Friends Thus God deals with sinfull men verse 3.4 of this chap. I am now upon And 2 Cor. 5.18 we read of Gods reconciling us to himself by Jesus Christ and of a Ministry of reconciliation And ver 19.20 of stooping so low and honouring man so much as to send Ambassadors or rather Petitioners to beg beseech and pray us to be reconciled to him Stand amazed O ye proud worms that have such proud implacable Stomacks that swell with venome like Toades and are better like mischievous Divels then like men So far are ye from being like Christian men O the wrath of pride as Salomon calls it I le sell my Plow I le do so and so though it cost me mine Estate I le not leave him worth a groat base Fellow Clown Mechanick Priest I le make him know that I am not his Companion Yea but thou art and shalt be the fellow creature of the meanest maugre thy pride Doth God do so or Dost thou think there is less difference between God and thy self then between thy self and the meanest man alive This is the second reason as I call it Reason 3 Thirdly We may argue or demonstrate the Humility of the Lord from the places of his dwelling or frame of spirit that he takes most delight in Isaiah 57.15 For thus saith the high and lofty one that inhabiteth Eternity whose name is holy I dwell in the high and Holy place With him also that is of a contrite and humble spirit to revive the spirit of the Humble and to revive the heart of the contrite ones Unto babes doth God reveal himself Mat. 11.25 To the poor separated ones of the world will he be a father and they shall be his Sons and Daughters though he be the Lord Almighty 2 Cor. 6.18 I tell you if God were to walk abroad in the shape of a man he would sooner visite a poor humble gracious soul a thousand times then the Alaflantara fellows mincing Minions or scrapeing Muck worms of the Earth notwithstanding their Wealth Beauty or Gallantry He putteth down the mighty from their seats and exalteth them of low degree Luk. 52. Reason 4 Fourthly His humility is magnified and made apparent by his great and patient waiting to be gratious What man of fashion would wait upon beggers heels to do them good to fill their hungry bellies and to cloth their naked backs Behold saith the faithfull witness I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me He waits even when his head is filled with dew and his locks with the drops of the night Cant. 5.2 He endures with much long-suffering the vessels of wrath fitted to destruction Rom. 6.22 He is long suffering to us ward not willing that any should perish but that all should come to repentance These are glorious beams of that one Glory and excellency able to dazzle our eyes utterly whiles men are doing him all the mischief they can he is then waiting and striving to be gratious A Plaister was made for those Converts Acts the 2. of that very blood which they wickedly shed Vse 1 Then why should his Creatures be proud seeing the Creator is
so Humble Yet such we read of Psal 12.4 who have said with our tongue will we prevail our lipps are our own who is Lord over us Malacy complains cap. 3.15 That the proud were called happy This is the cause of contention among People Prov. 13.10 Only by Pride cometh Contention but with the well-advised is wisdom O that men would marke such threatning Scriptures as I shall mention against Proud men Lev. 16.19 I will break the pride of your Power Prov. 15.25 The Lord will destroy the house of the Proud Prov. 16.18 Pride goeth before destruction and a haughty spirit before a fall Luk. 1.51 He hath shewed strength with his arm he hath scattered the proud c. James 4.6 God resisteth the proud but he giveth Grace to the Humble Pride is either in regard of God or men but I must not meddle now with those particulars Vse 2 A second use therefore is to comfort those that are Humble They are like God God will not despise such as be like himself He will teach them Psa 25.9 He will honour them Ps 113.7 8 He raiseth up the poor out of the dust and lifteth the needy out of the dunghill that he may set him with Princes even with the Princes of his People He will dwell with them as Isaiah 57.15 mentioned before Humility is the fore-runner of honour Vse 3 as a haughty heart is of destruction Prov. 18.12 Let the Sons of men be in love with this Grace Who would not be like God Motive 1 This Grace of Humility is a most excellent Grace Knowledge Wealth Honour zeal neither of them is comparable to it Yet further think upon the necessity of having it the want of it is a fore runner of destruction in the forenamed Prov. 18.12 No entring into the Kingdom of Heaven without Mark 10.15 Thirdly Consider the sins we have committed the judgements we have thereby deserved For the first what good have we done in our places with our wealth how unprofitably have we spent our time And then consider wrath is abroad the world This is not a time sure for men to be proud The 2. branch Doctr. But I proceed to the second thing held out concerning God viz. his dignity Though he will be likened to a man yet it shall be to a man that is a King Surely Gods humility ought not to cause disrespect of his dignity Kings are to be honoured 1 Pet. 2.13 The King is Supream and therefore to be submitted unto to be honoured v. 17. And if Earthly Kings how much more the King of Heaven the King of Glory God is the King of Glory Psalm 24. ver 7.8 9. and 10. In every one of those four ver he is called the King of Glory Lift up your heads O ye Gates and be ye lift up ye everlasting doors that the King of Glory may come in Who is this King of Glory the Lord strong and Mighty the Lord Mighty in Battel Lift up your heads O ye Gates even lift them up ye everlasting doors and the King of Glory shall come in And twice in the last verse Who is this King of Glory The Lord of Hoasts he is the King of Glory Selah He is a King that remains for ever whereas other Kings die and leave their Kingdoms to others Psalm 29.10 the latter part of the verse Yea the Lord sitteth King for ever His dominion is an everlasting dominion and his Kingdom is from Generation to Generation Deuteronom cap. 4. ver 34. Reason Although God be Humble yet he must not be despised for this Reason Because Humility in great Ones call's for the more respect We have a saying of a proud heart and a Beggers purse when we will set out an absurd Ass Surely even so To say a Mighty man and an Humble Soul is to give a notable Character of one worthy to be had in Honour The Humble carriage of Abraham a man of Might he had in his house thirty eight Pâ—sse nollenobile * Gen. 14.14 Trained Souldiers got him a great deal of respect among the children of Heth. You may read the story at large your selves Gen. twenty three ver six unto the thirteenth He stood up he bowed himself to the people of the Land even to the children of Heth. ver 7. And again Abraham bowed down himself before the People of the Land So I say Gods humbling of himself should rather be a cause why People should give him the greater Honour and Reverence But I must draw to an end I therefore shall speak a word by way of Use and Application and so end this first particular to wit the feast maker and also this Sermon Vse 1 The first Use shall be to reprove sharply that Jndian-like frame of Spirit so common among men Those poor Infidels stand in great awe of their Hoggery God as they call him Abamaccho because he doth them much mischief But their good God Tanto they care not how they use Surely they are much to blame that abuse the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth them to repentance Romans 2.4 O despise not the Humble and plain wayes of the Lord undervalue not his Gospel because the poor receive it Matthew 11.5 and the rich blaspheme that worthy way Ja. 2.7 If you do provoke him and grieve him and slight him he will make a way for his Anger Psal 78.40 41.50 He will be terrible the heathen shall perish out his land Psal 10.16 The Lord reigneth let the People tremble Psal 99.1 He is a great King and his name is dreadfull among the Heathen Malachy 1.14 They that abuse Gods kindness shall not gain by it They that scoff at his patience as 2 Pet. 3.3 c. or at the meaness of his worshippers Joh. 7 48 49. and the like shall find that blue-apron Mechanicks shall be too hard at last for Scarlet-coats and bring down the mighty from their throne Vse 2 Be of good cheer ye that honour God God will honour you 1 Sam. 2 30. Though God would walk low and seem to be not worth the looking after yet he will come at last to be glorified and admired by them that have beleeved his testimony and have worshipped him even in a stable and have kept the despised faith But here shall be an end The Second Sermon Mathew 22.2 The Kingdom of Heaven is like unto a King that made a Marriage for his Son WE have finished in this place of meeting besides divers other things dispatched the last time the first of those three Particulars noted in the predicate of this parabolical Proposition viz. the feast maker we have heard of that twofold representation of him as a man to shew his condiscension and humbling of himself for our good And yet a man that was a King to set forth his dignity and greatness over all Now the next thing we have to do The
second particular is to speak of the Honourable person that gives occasion for this feast And that is Christ who is to be married whose Spouse is the Holy Church In this particular there are divers things of great weight to be taken notice of First The Author and fountain of saving grace viz. God called here A King making a Marriage for his Son Secondly Here is implied the neer union that is betwixt Christ and the Elect. It is agreed that there shall be a marriage concluded upon according to God the Fathers everlasting purpose between them and his son Jesus The Kingdom of heaven is like unto a King that made a Marriage for his Son Thirdly we shall also out of these words speak of the way and Means whereby this Grace from God in the supper of the Lamb is conveyed made out to the Elect towit the powerfull preaching of the Gospel This lies wrapped up in these words the Kingdom of Heaven whereby is meant as I told you in the beginning the word of the Kingdom The plain Truth is and the Summary Sense The preaching of Christ and the offering of him in the Ministry of the Gosepl is the way the Lord hath ordained to work faith by whereby we are united unto Christ and justified I will begin with the first and so proceed to the handling of the rest at this time as in the presence of the Lord. Doct. The first Doctrine shall be this From the first That grace here and glory hereafter are the free gift of God It it his pleasure that his Son be Married and such a Wedding Supper held as may shew forth the riches of his Grace according to the capacity of man somewhat answerable to the bounty of a God You see the Subject matter is Grace which we must warily speak of that we may shun the Charybdis of Popish merit and yet not fall upon or into the Scylla of Lawless Antinomianisme Most certain it is that Salvation is of Grace and not of works as that learned Dr. of the Church the Apostle Paul disputes it and demonstrates it both in his Epistle to the Romans and also in his Epistle to the Galatians And although there are many uses of the Holy Moral Law which I purpose not now to meddle with yet must it stand aside as weak and insufficient through the flesh and give place unto Gods sending his Son into the world that whosoever believeth in him and accepteth of Gods offer of Grace should not perish but have life everlasting This Grace of God is by much the Elder brother if we look no higher then Abraham Gal. 3.17 And this I say saith Paul that the Law which was 430. years after cannot disannull the Covenant that was before of God in respect of Christ that it should make the Promise of none effect All is of Grace First Election is of Grace Rom. 11.5 There is a remnant according to the election of Grace Ephes 1.5 6. Having predestinated us c according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved See Cap. 2. to the tenth And in many other places Secondly all the Coordinated Mediums all that God works by all are free and of Grace As first Christ is given Romans 8 32. Who spared not his own Son but gave him for us all to Death Secondly The word bringing savation is free and is therefore called the Grace of God Titus 2.11 bringing Salvation Thirdly Repentance is of Gods giving also Acts 11.18 Fourthly Likewise Faith that mother-Grace is the gift of God Phil. 1.29 And generally the whole Law of the Spirit of life as it is called Rom. 8.2 is of Gods gracious working as is testified Ephes 2.1 And you hath he quickned which were dead in trespasses and sinnes Reas 1 We may reason from the very name Grace it signifies that which is imparted gratis Conveniunt rebus nomina saepè suis that is freely So the Holy Ghost often reasons in these words or else Grace were no Grace And Grace and Merit do stand extremly in opposition one to another Secondly We may reason from universality from the General to Particular Quicquid praedicatur de genere praedicatur de specie Of him and through him as well as for him are all things Every good and perfect gift is from above and cometh down from the father of lights c. James 1.17 All common Graces are of his Grace and free gift much more saving grace which is a more speciall effect of his love and favor Vse 1 But I come to the Uses having two other Doctrines to dispatch at this time And first here falls to the ground the Doctrine of merit so mightily and subtilly among our latter Popish School-men contended for What should I read Lectures of Polemical Divinity in this popular auditory They have a blind distinction of merit of congruity and condignity one place of Luke will serve for all Cap. 17.10 So likewise ye when ye shall have done all that is commanded you say We are unprofitable Servants There is neither merit of congruity before justification nor merit of condignity after But by Grace are we saved through faith Dona sua coronat Deus non meritatua Aug. and that not of our selves it is the gift of God Ephes 2.8 not our Merits but Gods gifts are with his mercifull and bountiful vouchsafements crowned here and hereafter Vse 2 Secondly comfort ye comfort ye your selves with these words O all ye desirers of saving Grace They that hunger and thirst c. are pronounced blessed Mat. 5.6 What though ye see nothing in your selves but that which loads you even such are invited to come Mat. 11.28 If God send to invite surely he will not reject those that desire him though they be never so sinfull But we must take heed First of being contented with a few weak and faint desires If thy desires come from a right principle they are as truly Grace as faith it self There is Grace desiring Gratia sitiens sitiata as well as Grace desired Secondly take heed of regarding wickedness in your hearts Psal 66.18 or else the Lord will not regard your desire And no marvail These desires so accompanied shew themselves not to proceed from that preventing Grace which all successfull desires do proceed from Vse 3 I have yet one use more Grace here and Glory hereafter are of the free gift and Grace of God Ye see where to go for both the one and the other God is the Author and Fountain of all Grace seek it of him Mot. 1 And to move you consider first the Excellency of that condition ye shall be in Christ to partake of his goodly Image and Grace to be transformed into his Image from Glory to Glory Secondly It is of absolute necessity that ye come to this supper I say He that refuseth and cometh not shall
be damned though he were a man of wax in the eyes of the World Thirdly Methinks we might say something of the blessed and Gracious opportunities God hath given unto you to move you to ply God day and night and to cry Christ Christ Bread bread for the Lords sake bread Object But I said but now Prayers must proceed from the spirit and that is that I need make it plain will some say Sol. Brethren our work is to bid you ask Gods work is to enable you to ask The work of Christs mouth to Lazarus was to bid him to come forth of the Grave It was the secret work of his Allmighty Power to make him alive that he might hear and obey that command Quest How should a man seek Grace at Gods hands aright Answ I answer He must be willing to take all that God hath promised to give to them that ask upon Gods own terms and conditions and limitations too in regard of desired temporal blessings Ye that say ye believe ye must repent c. Acts 2 38. Nay ye shall Rom. 6.1 2 3. What shall we say then shall we continue in sin that Grace may abound God forbid how shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death And so for outward things we are taught by Christs example in his Agony to say not my will but thy will be done In a word to take pleasure in the lovely wayes of holiness and to referr our selves to Gods Love Care Wisdom Power Truth and Faithfulness for outward things But the main thing in hand is to stir you up to keep begging of this Grace that is of the discovery of Gods love to thy poor Soul and that God would lift up upon thee the light of his Countenance So much of the first particular We come to the second to wit to shew you what is meant by the Marriage of the Kings Son Even no other thing no less priviledge then a most neer Union between Christ and the Elect. For even as a man and a woman by the bond of Marriage become one Gen. 2.24 Therefore shall a man leave his Father and his Mother and shall cleave unto his Wife and they twain shall be one flesh and so Mat. 19.4 5 6. it is confirmed by Christ and said to be a Union and a joyning together by God So is it between Christ and his Church Ephes 5. ver 23. and 31. And therefore it is said in my text The Kingdom of Heaven is like unto a man that was a King that made a Marriage for his Son Where first God is signified with his free Grace as before And secondly This thing that I have now in hand viz. That it was his pleasure that his Son so fitted to be a husband to lost mankind by his incarnation as it is said A body hast thou given me and by his Death and Passion and glorious Resurrection and Ascension should be offered to all the world of the Jews and Gentiles and that there should be a General invitation to the end that as many as come should be not only Guests but the very Spouse and be married to Christ and assured thereof by the spirit of faith and sanctification So That the Doctrine shall be Doct. That there is a Marriage made and agreed upon for the Son of God by God the King of Kings with every gracious Soul T is ended as we use to say between them This is that which is here called the Kingdom of Heaven the work of Grace and it is therefore compared to a Marriage because there is such a neer union between all the Children of the Kingdom and Christ as there is between the Husband and the Wife I will for your better profiting by this so admirable point go upon some Particulars some Analogies and Resemblances between Marriages among men and this work of Union and Conjunction with Christ And first you know men use to go a woing as we call it they do either by themselves or their spokesmen make motions of Marriage and declare their love to the yong women they are willing to make their wives And this you know is first before there is an actual possessing and uniting Even so we read 2 Cor. 5.20 Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs steed that ye be reconciled to God Now when Christ was in the flesh he went a woing himself in his own person John 3.19 Light is come into the world end men love darkness c. But ver 29. of that chap. he hath a spokesman he goes a woing by his friend He that hath the Bride is the Bridegroom as you shall find there but the friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegrooms voice That spokesman there meant was John Baptist And the Bridegroom there meant is Christ now incarnate though the son of God from everlasting He was afterward crucified dead and buried and rose again the third day this is the Husband of the Church this is the yong man that is to be married as we use to say Cursed be they that destroy the History under a pretence of embracing the Mystery as some absurd men have in my hearing whom I therefore questioned but it was not in a time succesfull But I say this Christ went a woing himself but now by his messengers he doth it in Gospel-Preaching Secondly There is a mutual consent after the time of woing This is called a receiving 1 John 12. Vnio animarum est essentia matrimonii But as many as received him to them gave he power to become the sons of God even to them that believe on his name And indeed this is the very union and essence of the Marriage For such are regenerated as it followeth ver 13. Which are born not of blood nor of the will of the flesh nor of the will of man but of God T is a match My beloved is mine and I am his saith the Spouse Canticles 2.16 Thirdly There is an enjoying each other in the Married condition Can. 1. ver 2.3.4 Let him kiss me with the kisses of his mouth for thy love is better then Wine Because of the savour of thy good Ointment thy name is as Ointment poured forth therefore the Virgines love thee Draw me we will run after thee the King hath brought me into his chambers We will be glad and rejoyce in thee we will remember thy love more then Wine the upright love thee O who can imagine what this secret enjoying of Christ is that hath not felt it There is a kind of spiritual copulation between Christ and every true believer Yea also between Christ and Congregations which are so many Mothers to bring forth And this puts me upon a fourth likeness Wives blessed of God are like
best spent time When once you come to know the terrors of the Lord you will not think any labour too great to get news of a crucified Christ Galeacius nor all the wealth in the world to be compared to one Minutes Society with Jesus Christ O my mouth is opened my heart is enlarged O what would a damned Soul in Hell give to come out of his condition I am the more earnest upon mine indignation at the abominable boldness of earthly-minded People T is well t was Christ himself spake and that it was to Martha If we should say but half so much to Christs pretended Disciples now we should hear of it again hot and wholy as our country folks phrase it and they would tell us that if all should be of our minde we should all quickly go a begging and our hair would grow through our hood We should have as good as we bring Such is the boldness of covetous persons Such is the conceit that People have of the harmlesness yea or rather of the commendableness of worldliness whereas indeed it is a vice full of deadly poyson full of ignorance of God of Atheisme of Idolatry Injustjce Oppression and indeed of all iniquity as will be more at large shewed in the uses of the Point which now I come unto Vse 1 And first It serveth for information that there is great danger in affecting worldly things It is saith the Doctine a great occasion to make People set light by the means of Grace holy religious employments and therefore it must needs be a very dangerous thing for a man or woman to let his or her affections to run out after the world 1 Tim. 6.9.10 But they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition For the love of money is the root of all evil which while some coveted after they have erred from the faith and peirced themselves thorrow with many sorows It is the ready way to restrain and keep back our affections from God and good excercises and a sign that men do not savor of religion to let them runn out after the things of the World Now the things of the World are as John saith 1 John 2.16 the lust of the flesh the lust of the eyes and the pride of life that is Voluptuousness Covetousness Ambition Let me single out this Goliah to encounter it and draw out the sword of the spirit out of that sheath Prov. 11.4 Riches profit not in the day of wrath And Ezekiel 7.19 They shall cast their silver in the streets and their gold shall be removed their Silver and their gold shall not be able to deliver them in the day of the Lords wrath they shall not satisfie their Souls neither fill their bowels because it is the stumbling block of their iniquity And so we might say of all the pomp of this World Psal 49 6.17 When men die they shall carry nothing away their glory shall not descend after them And the forenamed Ezekiel 7. ver 10.11 Behold the day behold it is come the morning is gone forth the rod hath blossomed Pride hath budded Violence is risen up into a rod of wickedness none of them shall remain nor of their multitude nor of any of theirs neither shall there be wailing for them You have seen the danger both of Soul and body too Vse 2 Come we to a second information of the sinfullness of their sin the greatness of their abomination that let their spirits run out after the world They go quite contrary to God that neglect his Sabbaths and Sanctuary Exod. 31 15. Six dayes may work be done but in the seventh is the Sabbath of rest holy to the Lord whosoever doth any work in the Sabbath day he shall surely be put to death And so Jer. 17.27 But God threatens to kindle a fire not to be quenched to devour the places of such as will not hearken to hallow the Sabbath day If men will not hallow Gods Sabbaths nor reverence his Sanctuaries but will be cross to God God will be cross to them They that cannot allow him his own day because they are so drownd in the world that they cannot remember it before it comes much less observ it when it is come God will lay great sin to their charge because it proceeds from undervaluing of him through ignorance this hath much sinfullness in it Therefore Mat. 6.33 Christ wils to seek first the kingdom of God because it is a very sinfull thing to prefer the world before God the things of his Kingdom God and the very quintessence of the world stand in opposition ex diametro The very wisdom of the flesh is enmity to God Rom. 8.7 And thence is it that there is so much sinfulness in the love of the World because the spirit and the soul do runn out excessively after the World and do take great delight in these carnal things And when the Soul and affection runs out to take pleasure and delight in any thing more then in God there is there much sinfullness There is in sin three thing considerable The baseness of it the viciousness of it and the sinfullness of it Now t is true there is not so much baseness in this sin as there is in some others As to instance in Adultery it is a sin that hath much baseness in it it carrieth with it a stain and a blot that shal never be blotted out Yet this sin of worldliness is a far greater sin though it be not majoris infamiae of greater infamie yet it is Majoris culpae of greater fault there is far more irregularity in it Quest Why then is it not so esteemed among men Answ I answer Men do not use to judge of sin according to the rules of the Word but according to the customes of men And among men it is meet that sometimes sins though of lesser fault in themselves yet of more mischievous consequence and more destructive to the peace and comfort of humane society should be more severely punished and so consequently the committers of it more hooted at and had in dishonour And this is the cause that Covetousness passeth so orderly and quietly through the judgements of men untill it come to break out into Robberies and violencies which are prejudicial to the peace of men living together in humane Society Secondly There is in some sins more vitiousness then in othersome Sins that are against Moral Vertues and Natural Conscience do stare more Gastly someties then greater sins against God do Because a man that hath no Grace hath yet a Conscience which is a true rule according to its proportion but is too short to measure sins by that are more immediately committed against God So Paul when he was Saul lived in all good Conscience Acts 23.1 He saw not the greatness of the sin of persecuting the Saints He thought
that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Therefore Paul saith speaking of this word 2 Cor. 10.4.5 6. For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in readiness to revenge all disobedience c. And so Heb. 4.12 For the word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart This iron Mace knocks down the contradictory spirits of men Thirdly This word called the Kingdom of heaven works faith and sound conversion That must be of great worth which worketh a man into Heaven and giveth him Power to prevail with God and to overcome the world all which faith doth But this the word preached doth work as may be plainly seen Rom. 10.14 15 16 17. It is the power of God unto Salvation Rom. 1.16 The engraffed word which is able to save our Soules Jam. 1.12 That brings Salvation Tit. 2.11 Highly esteemed bonds and loss of life do not move Paul if he may fulfill his ministery Acts. 20. ver 22. to the twenty fifth The Saints weep and sorrow for the loss of Paul ver 37.38 And both for Preacher and People Read Acts 21.13 Then Paul answered What mean ye to weep and to break my heart For I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus You see then how Paul prizeth it and how the Saints prize it and weep to hear of the binding of that blessed Preacher Paul Angels scorn not to learn of the Church the Mysteries of the Gospel Ephes 3.10 they enquire after these things of the word 1 Peter 1.12 which things the Angels desire to look into Vse Now for the use of the point Seing Gospel-preaching is such a rich Vouchsafement Surely then great is their folly which undervalue the same And of these there are two sorts First Prophane people foolish Gaderens that lose the seasons and opportunities in which God way be found in which they might meet with this rich jewell Christ These were wont to be the only men we had to oppose But now we have a Second sort Such as are deluded and puzled by the Divel It is sad to consider that many once forward and eminent professors of Religion do now account it the height of their excellency to slight preaching and preachers The ground of this extream is the formalitie of the Calves-men in Dan and Bethel against whom zeal burning for lack of watchfulness and wariness and their unadvisedness of Sathans wiles hath driven many into these extravagancies in these Ordinance-contemning dayes We were wont to shoot our arrows against that ungodly generation who by First Their careless comming Secondly Their unreverent behaviour being present Thirdly Loose carriage afterwards and losing by and by what they have heard Luke 8.12 gave us greatest offence But now alas fear of being gull'd by black coats hath brought a snare upon many endangered by men whose coats are of another colour But I say to all Wisdom crieth without she uttereth her voice in the streets c. Prov. 1. from the twenty fourth to the 33 v. Whiles Christ wooeth t is good to be wooen He cries take me to be your King Priest Prophet and Teacher O t is a rich Vouchsafement the Gospel is a precious commoditie which puts me upon a second Use Vse 2 Seeing it is such a blessing Learn to improove it ye that do enjoy it First Diligently frequent the places where the word is faithfully preached Be not so superstitious or silly as to think it is nowhere to be had but in a Parish Church Nor so absurd and deluded as to think it is not there to be had at all Can there any good come out of Galilee was a question in Christs time the answer was Come and see I give you that counsell Come and see I give hear for sake no meeting where ye may meet Christ The opinion of holiness of places is now exploded take heed of the other extream Least ye leap out of the frying pan into the fire or at best get out of Gods Paradise into a warm Sun What with the mad running after Jeroboams calves on the one side and seeking Asses with Saul on the other side the passeover is neglected and the Lion of the Tribe of Judah forsaken Secondly Neither is it enough to frequent places of preaching but being there you must hearken attentively Thirdly Ponder it in your hearts Fourthly bring forth fruit in your lives The commoditie is a rich one Paul thanketh God on the behalf of the Corinthians for the Grace of God which was given them by Jesus Christ That in every thing they were enriched by him in all utterance and in all knowledge and that the Testimony of Christ was confirmed in them that they came behind in no gift 1 Cor. 4.5 6 7. O it is a rare jewel it is not for every ones obtaining For you see your calling brethren saith the same Apostle ver the twentiesixth of the same chap. How that not many wise men after the flesh not many Mighty not many Noble are called Though ye be poor Mat 11.5 ver 25. Jam. 2.5 yet the Gospel is Preached to you t will make you rich if ye receive it Though babes yet these things revealed to you will make you men perfect men in Christ Jesus Though poor in wealth yet you shall be rich in faith yea heirs of the Kingdom which God hath promised to them which love him Vse 3 Lastly learn to rejoyce in the priviledge of living under a godly ministry It is a great blessing Mot. 1 be moved therefore with its excellency it is a Pearl Math. 13.44 And Secondly The necessity of having it upon pain of perishing If our Gospel be hidden it is hidden to yea from them that are lost 2 Cor. 4 3. Be joyfull therefore you that have the word See the Lord stretching out his hand all the day long And take heed let it not be to a rebellious and gainsaying People So much of this Doctrine The praedicate or cui comparatum of that goodly Subject matter or thing spoken of in this Parable which is the second thing to be considered and is indeed that by which the Kingdom of Heaven is represented hath in it three Particulars two whereof are in this second verse and the third takes up all the other verses unto the fifteenth First we are to take