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.
Thus he is that righteous servant of God who justifies many by bearing their iniquities Isa 53.11 a servant voluntarily subjecting himself to his father for the good of all the elect Matth. 20.28 Yea a covenanting servant engaging himself by way of compact to transact such a work as his father set him about A Righteous servant 1. In reference to the purity in his nature being without any act or taint of sin and so fit to be a sacrifice for the sins of others Heb. 7.26 perfectly righteous his will being exactly framed to the will of his father 2. In reference to his fidelity in his office he was faithful to him that appointed him as Moses Heb. 3.2 and that not as an ordinary servant or no more than a servant but as a most eminent servant and more than a servant A son ver 5.6 though he act according to his father's will yet he acteth all according to his own will and appointment II. As man he took upon him the form of a servant being made in the likeness of man Phil. 2.7 and became obedient to the death Beza in Phil. that is to his dying day saith Beza he went through many a death all his life long Moreover as a servant he did not disdain to do the meanest office to wash his Disciples feet And for his particular calling he was a Minister or Preacher of the Gospel Luke 4.18 Christ was sent that is 1. He was empowered with authority from the father Matth. 11.27 Christ is the father's plenipotentiary and privy counsellour He is the power of God and the wisdom of God The father hath committed salvation and judgment into his hand he hath made him both Saviour and Judge of the world John 5.26 27. Him hath God the father sealed John 6.27 God hath commissionated him with full power to save whom he will 2. He was endued with gifts from the spirit not by measure but in a supperabounding manner John 3.34 The spirit of God did in a special manner appear about Christ's manhood in the framing his body Luke 1.35 and in the furnishing of his soul with all requisite qualiries which did appear with proportionable encrease according to the growth of his body Luke 1.80 CHAP. VI. THe messengers or ministers of Christ are the servants of God also which is thus evident 1. He sets them about his work therefore they are called men of God their employment being altogether about the word of God 2 Tim. 3 16 17. clearly to explain and faithfully to apply it What they are to deliver unto others they are to receive from the Lord 1 Cor. 11.23 They are not only employ'd about sacred things in the general calling of Christianity but in the particular calling of the ministery 2. He pays them their wages and that with the enjoyment of himself who is their Master Matth. 25.20 Matth. 24.46 These servants of God are sent 1. In respect of their qualification for the work being filled with gifts answerable to that weighty employment 2 Tim. 2.24 25. endued with wisdom courage patience utterance c. that may make them able Ministers of the new Testament 2. In respect of their acceptation to the work Isa 6.8 a man must be willing to take it upon him 3. In respect of their commission to the work In physicis aer non facit seipsum ignem sed fit a superiori Aquin in loc set apart thereunto Act. 14.23 'T is not every one that hath good legs or that can run that is a messenger he must be likewise sent 'T is not every one that hath good abilities of knowledge courage wisdom elocution is either a Commander in war or an Embassadour of state he must be likewise commissionated 'T is a great errour to think that all the Lord's people are ministerially Prophets 4. In respect of their continuation in the work Act. 6.4 Those that have set their hands to this plough must not look back No other impediment than that which hinders them from the execution of their office must give way to them to lay down their office CHAP. VII Use 1. HEre see the condescension and humility of Christ he made choice of the lowest kind of life even that of a servant and the lowest kind of death that of the Cross when he was among the children of men Phil. 2.7 8. he emptyed himself suspended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it were laid aside his glory and majesty Yea 't is said God sent his own son in the likeness of sinful flesh Rom. 8.3 Though his flesh was not sinful yet he was just like to sinful flesh As to imputation in respect of God who laid upon him the iniquity of us all Isa 53.6 and as to reputation in respect of men he was reputed a sinner being reckoned among the transgressors ver 12. This may also inform us of the exaltation of ministers they are servants but of the Lord and this title they may glory in Jud. 1. Jude might have called himself a near Kinsman to Christ or Christ's brother for he was so accounted Matth. 13.55 Mark 6.3 and he was so as much as James who is called the Lord's brother Gal. 1.19 but surely alliance to Christ in the service of the Gospel is better than alliance to him in the flesh To be a faithful minister of Christ or true believer on Christ is more honour than to be a natural brother of Christ Here also take notice of the condition of servants Servi sunt imo homines imo contubernales imo humiles amici imo conservi Sen. Epist 47. though their calling be low in the world yet 't is as lawful as any other worldly calling and very useful else Christ would never have taken upon him the form of a servant Therefore servants should be respected for their usefulness Col. 4.1 Philem. v. 16. Seneca hath a pretty Epistle to perswade his friend to respect his servants and not to carry himself severely and rigidly but familiarly towards them Surely 't is your wisdom so to carry your selves towards your servants that they may not only fear you but love you And let servants be contented in the places wherein God sets them for if Christ could then a Christian may do God and men good service in the form of a servant Here also you may see God's indulgence to man as to send so many servants for his good and among the rest his son for one Luke 20.10 11 12 13. Lord what is man that thou shouldest be thus mindful of him Use 2. Four things are to be noted by way of Caution 1. Though Christ be God's servant yet he is his Fellow so God doth call him The man which is my fellow Zech. 13.7 not a secondary inferiour God as the Arrians would have him denying him to be true God God calls him so saith one to shew the unity of the essence Diodat in loc and unity of the will of the father and of
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
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
men may look upon him and be taken with his perfect beauty Come and buy Isa 55.1 ye can bring nothing to purchase Gospel-provision but ye may make it as truly yours as any thing you have bought is yours by your applying it by a true and lively faith Come also and eat Isa 55.1 Labour to taste the sweetness of this Gospel-provision in a way of experience live so that it may appear you are nourished by Gospel-food Finally come and rejoyce together Psal 95.1 give thanks for all those Gospel-mercies he bestows upon you Quest Here it may be demanded who should come Resp. 1. Come ye distressed souls that know not where to have ease elsewhere Come all ye that labour and are heavy laden Matth. 11.28 steep your souls in this sweet sentence of our Saviour 't is a precious cordial Mr. Midgeley sometime Minister at Ratchdale in Yorkshire A remarkable story oppressed with melancholy and sad temptations to self-murder and going down to the water-side to drown himself having the new Testament in his pocket took it out and opening it happily cast his eye upon this Text come unto me all ye that labour c. whereupon he was so supported that he uttered these words sayest thou so then will I not drown my self Ah precious word of God! 2. Come ye empty souls that have no money Isa 55.1 that are sensible of your own wants and worthlesness 3. Come ye hungry and thirsty souls that would fain have supply Rev. 22.17 here ye may fill your souls to satisfaction 4. Yea come who will come Rev. 22.17 ye that are willing to take Christ upon Gospel-terms ye shall not go without him Motives to perswade you thus to come 1. Consider Christ cometh down who is the true bread of God John 6.33 he came among us that we might come to him 2. Doctrine comes down and that like rain which shall not return without some effect wrought Isa 55.10 11. God speaketh out of his holy Temple â—h the sweet distilling voice of God in the Gospel 3. Grace comes down the gracious working of God's holy spirit Jam. 1.17 Consider what entertainment ye shall have 〈◊〉 ye come 1. If ye will 〈◊〉 ye shall be most heartily welcome Christ â—aâ—th Him that cometh unto me I will in no wise 〈…〉 John 6.37 If you trust your souls in his hand they shall not miscarry 2. If you now come to Christ by his spirit he will one day come in his own person to fetch you John 14.3 like a bridegroom who having prepared all at home cometh himself and fetcheth his bride and doth not send for her by others because it is a time of the nearest and milest kind of love 3. If you will not come at God's call to obey him God will not come at your call to relieve you Prov. 1.28 Nay inâ—â—eâ—d of this voice come there will be that voice Go or depart from me ye carsed Matth. 25.41 what amazing horrours will then possess you CHAP. VIII For all things are now ready THis clause gives us the reason of the foregoing words All things Some of the Fathers understand these words of both Testaments all the holy Scriptures Others of the mystery of the Gospel in every part of it We may take the meaning of these words of Christ in those other words of his Apostle St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim usurpatur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus rei causa petenda est ex ombiguo Ebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod parationis firmationis notitionem babet all things appertaining to life and godliness 2 Pet. 1.3 Are nâ—w ready Now since the time oâ— Christ's coming in the flesh all things are ready The Greek word in the Text for ready is such a kind of readiness wherein there is sureness firmness compleatness and that according to divine destination So Amamâ— and the ancient Helleâ—â—ises do use the word Hence I observe Sect. 1. Obser That all things appertaining to man's happiness do now appear to be in readiness Matth. 22.4 All things may be said to be ready I. In metaphorical or borrowed words answerable to the language of the Text. 1. The house is prepared wherein this Gospel-provision is made Wisdom hath builded her house she hath hewen out her seven Pillars Prov. 9.1 This wisdom is Christ The house built is the Church 1 Tim. 3.15 that is the mountain wherein the feast of fat things is made The Hebrew word for wisdom is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be honor is causa or by an Ellypsis as if it were wisdom of of wisdoms Junius renders it summa sapientia that is the upper room wherein this supper of the Lord is eaten This is that building of living stones spoken of 1 Pet. 2.5 that select company unto which God adds those whom he intends to save Acts 2.47 the hewing of seven pillars is the laying of a firm foundation such as the gates of hell cannot prevail against the Church of God Matth. 16.18 and the pillars hewen may signifie that spiritual beauty which accompanies the Church's spiritual safety 2. The beasts are killed of which this Gospel-provision consisteth ver 2. the Oxen and fatlings of the King of Kings Matth. 22.4 the typical sacrifices are slain and so is the real sacrifice Christ the Scripture speaks of him brought as the Lamb to the slaughter and he is the Lamb slain acceptable to God nourishing us 3. The wine is mingled which belongs to this Gospel-provision ver 2. mingled either with spices to make it the more delicious or with water whereby Wine in those hot Countries was cooled and became the more refreshing such mingling kept from enflaming those that drank it Hereby is intimated the delicious or refreshing dainties in the Gospel Isa 55.1 4. The Table is spread or furnished by which this Gospel-provision is set forth before others ver 2. The shew-bread is set down which of old represented Christ's body both natural and mystical Christ is evidently set forth before our eyes in Gospel-ordinances Gal. 3.1 5. The attendants are in a waiting posture by whom this Gospel-provision is serv'd unto others Wisdom hath sent forth her Maids ver 3. that is messengers and dispensers of holy things Not that Maids or Matrons or any women are allowed to be Ministers but the allegory is prosecuted with correspondent terms Christ being compared to a Queen the Pastors and Teachers are resembled to Maids of honour Sect. 2. II. In proper and plain words All things are ready thus 1. Litera Scripta Manet The mind of God concerning the salvation of all his elect is ready the foundation of the Lord standeth sure 2 Tim. 2.19 their names are already written in the Book of Life and what he hath written he hath written it shall there abide 2. The work of Christ for the recovery of lost man is ready that
heavenly matters as to lose your earthly possessions 9. They plead an impossibility to fulfil the law of God framing to themselves this damnable illusion and soul-deceit that seeing they cannot with all their care satisfie the law they will loosen the reins of concupiscence to all manner of iniquity do what good they car they shall break the law and do what evil they will they can but break the law 10. They plead the inequality of God's ways This is the highest step when men charge God with their sins To excuse themselves they will accuse God himself calling his ways ruggid and unequal Ezek. 18.24 as though God were unequal in electing of persons Rom. 9.18 19. that he should chase some refuse others that he should make choice of the unlikeliest persons for natural parts to do him service And as though he were unequal in the governing of the world that his will should be a law this men think hard who measure God by themselves that some should have so much and others so little in the world that the wicked should prosper and the Righteous suffer Finally as though he were unequal in the conferring of rewards that those who have wrought but one hour should have as much as those who have born the heat of the day Matth. 20.12 and as though God were unequal in the inflicting of punishments that when all deserved to be damned some only should be damned and others should go free Quest Why do sinners make excuse Resp. 1. It is the nature of fallen man so to do Gen. 3.12 13. fin and shifting came into the world together The flesh wants not excuses nature needs not to be taught to tell her own tale 2. Sin is so ugly that sinners will not have it appear in its proper colours therefore foul sins must have fair names to make them go down the better As lust must be called love Prov. 7.18 should sin appear in its cursed nature and wretched effects it would affright men that they could take no pleasure in committing it CHAP. V. Use 1. THis informs us of the madness of wickedness Eccles 7.25 that men should thus dote upon the great enemy to their souls to excuse sin and plead for that what is it but for a man to reason himself out of heaven it is in effect to bespeak their misery to tell God they care not to be saved or they will damn themselves Here also see the difference between sinners and Saints the one extenuate and excuse their sin the other aggravate their sin Psal 51.4 5. They that have grace 1. They acknowledge and confess it and that with all the circumstances of it and with the rise or root of all sin viz. Original câ—rruption 2. They bewail it Rom. 7.24 bemoaning themselves because of it Jer. 31.18 their enclinableness to break God's laws is ready to break their hearts 3. They revenge it 2 Cor. 7.11 out of deepest self-abhorrency buffeting the flesh and abridging themselves of those lawful comforts which they have abused Mary Magdalen wiped Christ's feet with the hair of her head which she had formerly abused unto pride and wantonness Use 2. Though sinners excuse their sin yet their sin will accuse them Now it is so by fits as their consciences are awakened which fly in their faces and bring their sins into remembrance Rom. 2.15 and hereafter it will be done to some purpose so that their present excusing of sin is but as the hagging of a serpent in their breast to sting themselves to death Though men endeavour to hide their sin yet they may be assured their sin will discover them and find them out Numb 32.23 Moreover all the pleas and excuses of sinners are such as cannot stand before God's righteous Tribunal Sinners and ungodly ones with all their excuses shall not stand in the judgment of God Psal 1.5 Use 3. Do not deceive your selves by vain excuses or false reasonings Jam. 1.22 the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term of Art implying a sophistical argument or false syllogism as thus They that hear the word shall be saved But we hear it Ergò Oh do not thus cheat your selves Practice what you hear the makâ—â—â— of an erroneous principle the bottom of hope is dangerous and deluding Consider that the hope of the hypocrite will perish it is compared 1. To a rush Job 8.12 13. which as it yields no fruit so it withers sooner than other herbs that are not seated so near the water 2. To a Spider's web ver 14. as soon as houses come to be cleansed down go cob webs and when God comes with the bosom of destruction hypocrites perish from his presence Isa 33.14 stubble and chaff and Spiders webs will never be able to stand before the fire and the wind and the besom of his wrath CHAP. VI. The first â—â—â—d â—nto him I have â—ought a piece of ground and I must needs go and see it c. THe excuses which these Recusant guests make Lyra in Gloss Ordin are several as appeareth by the particularizing of these â—â—ree by which Lyra would have meant those 〈◊〉 Capital Crimes Pride Coveâ—ousness Luxury But Saâ—meron though a Papist puts by that interpretation as impertinent Advertendum est in omniâ—â—s his exâ—usationiâ—â—s nihil ad luci quod sit per se malum seâ—â—â—onesta tantum licita exercitia c. Salmer in loc because the three things here mentioned are no sins in themselves but honest and lawful as our Interpreters do likewise take notice of which gives us occasion to note something from all the three excuses put together before we take a view of them apart none of the three â—eâ—ng to â—e condemned in themselves but the immoâ—erate affection which men bear to them and the unlawful use which they 〈◊〉 of them that being the raine of men Hence I note Obser That the unlawful use of lawful things is the ruine of many 't is the case of all these three here mentioned Matth. 22.5 7. I shall give some instances of this nature and begin with those in this Parable as 1. Purchasing buying of a piece of ground 'T is lawful to buy and sell yea needful it upholds propriety without which men would live most confusedly Propriety is the boundary which keeps off men from devouring one another it distinguisheth persons families and countries so that what upholds that must needs be lawful and very convenient and such is purchasing Jer. 32.7 yet how is this abused to the ruining of mens souls through their covetousness and oppression in laying house to house and field to field Isa 5.8 how many do bustle for room in the world as though they were born for no other end than to enlarge their territories and dignities 2. Farming employing yokes of Oxen to till the ground This is lawful though our sins have made the whole Creation groan yet 't is lawful for us to use the creatures for our need and this
worldling forsakes all spirituals for the world Saints Churches Ordinances let all go from him or he will go from all that he may take faster hold of the world 2. To give a man's self to the world Those that are marryed do give themselves one to the other resigning up the power or use of their bodies each unto the other 1 Cor. 7.4 A man that is wedded to the world bringeth himself under the power of the world the world may do with him what it will The natural man walks according to the course of this world Eph. 2.2 3. To cleave close unto the world The marryed man is said to cleave to his wife Matth. 19.5 to be as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued to her he that is wedded to the world is glued to the world and those things that are glued are hardly parted The worldling's heart is set upon worldly things oh 't is hard coming between to take off the affection from the object 4. To make provision for the world even for these worldly affections within a man he that lives like a marryed man nourisheth and cherisheth his wife as his own flesh Eph. 5.29 Now as there is natural flesh so there is sinful flesh This is the flesh that a man wedded to the world nourisheth and cherisheth making provision for it which St. Pâ—ul forbids Rom. 13.14 As some neglect the body by too severe abstinence weakening it as to the exercise of godliness so many more do cherish the body by too great indulgence strengthning it to the acts of wickedness The other neglect a friend These harbour an enemy Sect. 2. The peremptoriness of these worldlings against the word appeareth in these things 1. They shâ—t their eyes against the word in seeing they see not Matth. 13.13 they shut the window that the light may not come in They cannot but see so clearly doth the Gospel shine yet will they not see their minds are so prejudiced against the truth 2. They stop their ears against the word Audientes corporis sensu non audiunt cordis assensu Aug. hearing they hear not they hear a sound but no distinct sound They are like the deaf Adder or Asp that stops her ear at the voice of the charmer Psal 58.4 5. who when she perceiveth the charmer layeth one of her ears close upon the ground and covereth the other with her tall because she will not hear the charms 3. They open their mouths against the word as those wicked Jews who spake against those things which were spoken by Sâ— Paul Act. 13.45 This is blasphemy defaming God himself casting aspersions upon his most reverent name 4. They trample with their feet upon the word these swinish Epâ—cures do trample upon that Pearl of price that is brought to them in the Gospel-message Matth. 7.6 they feed so greedily upon the garbage of carnal contentments that they despise spiriritual enjoyments Quest Why are worldlings so peremptory against the word Resp. 1. They cannot be for the word and the world too Luke 16.13 seeing therefore they will be for the world they cannot be for the word he that is marryed to one cannot be marryed to another till he be disjoyned from the former while the heart is set upon the world it cannot at the same time be set upon the word 2. The word is very strict against them it threatens damnation to them that mind earthly things Phil. 3.19 the worldling hates the word because the Scripture speaks not one syllable of good to a worldling so abiding CHAP. VI. Use 1. HEre ye may see that worldly â—emptations are very dangerous man's nature is ready to close with them and the closing with them undoes a man A wedge of gold and an Achan's eye may cost a man his life a worldly proffer meeting with a worldly heart may cost a man his soul Here also ye may see that the world doth choak the word Luke 8.7 it hindereth the growth of it so that the love of the world is not seated in the heart neither doth the fruit of it appear in the life hence it is that many who increase in worldly riches do decrease as to their spiritual profession Vse 2. Yet there is a delight in worldly enjoyments which may well stand with a delight in God's word 'T is lawful not only to have and use the things of this world but to rejoyce in the same Eccles 3.12 13. so that we keep within the bounds of sober delight and our mirth degenerate not into that laughter which is madness But 't is as hard to bear much prosperity as to drink much wine and not be giddy Yet there be those who are wedded to the world that seemingly comply with the word drawing near to God with the mouth whose heart is far from him Isa 29.13 whose heart goes after their covetousness and after their carnal lusts Use 3. Then live as those who are not wedded to the world that it may appear ye refuse not the word 1. Be weaned from the world Psal 131.2 the world is a distempered body and its breasts cannot afford wholesome milk Use earthly things with an holy indifferency use all worldly things with much moderation and sobriety 1 Cor. 7.29 30. with a kind of non-attendancy reserving the bent of your wills and vigour of your spirits for heavenly objects Use them likewise with an holy jealousie lest they should deceive you of better be not sensual in your sensible delights like those who feed upon the sweetness of the creature without fear Jude v. 12. but sanctifie your enjoyments by daily prayer that ye may be delivered from the snare of them 2. Be crucified to the world The world is crucified to me saith St. Paul and I unto the world Gal. 6.14 that is the world and I are well agreed the world cares not for me and I care as little for the world labour to have your affections and lusts so crucified and deaded that worldly temptations do not draw them out he that is dead is freed from sin Love not the world so as to sin for its sake be not so fond of the world as though you could not live without it be not drawn from your duty by it Live also like those who are ready to receive the word that it may appear ye are not wedded to the world 1. Be wedded to Christ according to the ministry of the word it serveth to that end and purpose 2 Cor. 11.2 the Church made up of believers is the Lamb's wife 2. Be observant of Christ according to the laws of marriage study to please him be willing to do any thing for him 2 Cor. 5.14 and he will do any thing for you Hos 2.19 20. Consider that all the outward excellencies of the world are to be had in the enjoyment of Christ in a more eminent manner with him there is the honour of a Crown 1 Tim. 4.8 what greater honour the profit of a
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
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
the blind were not to be used in God's service Deut. 15.21 3. To confound the world viz. the men of the world in their wisdom and strength 1 Cor. 1.27 making them blush for shame to think how poor ideots learn the way to happiness in the conscientious practice of that little they know when they with all their speculative knowledge discoursing of happiness miss of it 4. To exalt himself that all that glory may glory in the Lord 1 Cor. 1.31 when mean men are exalted they cannot boast Though the Senator if chosen of God might perhaps boast of his dignity the Orator of his Eloquence and the Emperour of his power yet surely the poor fisher-man being chosen can boast of nothing but of him who made choice of him saith Augustine August 5. To conform the members to the Head now consider how poor he was who was the first-born of God's chosen A Carpenter's Wife was his Mother When he was born he was laid in a manger instead of a Cradle when he was grown up he had not wherewith to lay his head 6. To shew the soveraign pleasure of God it is so because so it seemeth good in his sight Matth. 11.25 26. CHAP. V. Use 1. HEre see that no kind of defects need keep off any from closing with the Gospel as 1. Not civil defects as want of worldly wealth The poorest need not scruple coming those that have no money may come and welome Isa 55.1 the Gospel-provision is not an ordinary where ye pay for what ye have but as a Feast whereto ye are freely invited and whereat you may fully feed 2. Not corporal defects as want of limbs The maimed the lame and the blind need not scruple coming The man sick of the Palsie was healed both in his body and soul Luke 5.25 3. Not mental defects as want of wit though you cannot so fully express your mind before God as others yet fall down before him 4. Not moral defects as want of good manners not leading a well-ordered life The lewdest persons need not scruple coming Publicans Sinners Extortioners Harlots are received by Christ when they come unto him Matth. 21.31 32. it is lawful for the most notorious sinners to believe and great sinners have become notable Saints Secondly here ye may see that God in his chusing is different from Satan and from men in their chusing Satan makes choice of the craftiest Heads and subtillest instruments to carry on his designs Gen. 3.1 he picks out a Goliah for strength an Achitophel for policy to do his work And no wonder for he cannot make men fit for his turn when he doth not find them so he cannot put new abilities into men though he doth excite those abilities which are in them Therefore he chuseth men fit for his turn seeing he cannot make them fit So men in their several choices they avoid defects as near as they can Use 2. Yet all that God chuseth are not obscure persons God chuseth some to grace and glory that are very eminent in the world Abraham the father of the faithful Isaac the heir of the Promise Jacob the man powerful with God were all very rich The elect Lady â— John 1. honourable women and men not a few believed Act. 17.12 So God chuseth some to be eminent in piety who are eminent in natural parts and moral accomplishments Such a one was St. Paul of whom Porphyry that great enemy to Christianity said it was pity such a man as Paul should be cast away upon the Christian Religion Now as God doth not make choice of none but mean persons so neither doth he make choice of all that are mean Many are deformed in their minds as well as in their bodies such as Thyrsues in Homer Do we not see many poor people live and die in gross ignorance and wickedness David saith the abjects gathered themselves against him Psal 35.15 sawcy dust as one calls them who will be flying in the faces of God's people And the rage of such many times proves the more furious for want of an ingenious disposition and civil education Vse 3. Doth God make choice of mean persons then hearken unto this ye that are mean in the world and not good this Doctrine tells you of a way whereby your outward wants may be supplyed with spiritual abundance You that are deformed and decrepit look into the glass of God's word and dress your souls by that glass As you should labour to supply your outward wants with spiritual excellencies so you should labour to see your spiritual wants by your outward wants Secondly ye that are poor and godly that are decrepit and deformed in your body and yet adorned with the graces of God's spirit in your souls learn to spiritualize your outward wants though the world neither know you nor regard you yet you are both known and esteemed of by the Lord and though you possess little or nothing of the world yet possessing God you possess all things Bless God for giving you spirituals though he hath denyed you temporals ye may rejoyce in the God of all mercies when you have not many outward mercies to rejoyce in Habak 3.17 18. Expect a change for the better death will perfect the souls of Saints after death the spirits of just men are made perfect Heb. 12.23 The Resurrection will perfect the bodies of Saints the weak body is raised in power 1 Cor. 15.43 the crooked body will be raised streight the maimed body will be raised whole the Resurrection will cure all infirmities the thought of which comforted the Martyrs when they gave their bodies to be burnt to ashes At Stratford-bow in Queen Maryes dayes were burnt at one stake a lame man and a blind man The lame man after he was chained bid the blâ—nd man be of good comfort for they should both be healed Ye that are not mean in the world do not ye despise whom God makes choice of Jam. 2.5 6. He that despiseth the poor despiseth his Maker Prov. 17.5 he contemneth the wise dispensation of God who would have the world consist of hills and valleys of high and low people intermingled And he that despiseth the godly Poor defaceth the image of God twice despising the immateriality and immortality of God upon the man and despising the holiness and Righteousness of God stampt upon the new man Let both high and low consider that these outward degrees are only calculated for this world the Grave takes away all civil differences Job 3.19 Bodies under ground are alike The dust of the rich and poor intermingleth one is not known from the other Besides many that are now despicable will appear honourable at the great day Those that are now so obscure that they are lost in the count of the world shall be taken into the arms of Christ and made much of before all the world 1 John 3.1 2. Luke 12.8 SERM. XIV LUKE 14.22 And the servant said Lord it is done
and after their calling Before their conversion they are in the high-ways and hedges where all commers and goers are among the rude multitude but after their conversion they are as a Garden enclosed Cant. 4.12 A spot of ground taken from the commons of the world Jerusalem is a City compact Here also ye may be informed that man is not in a capacity to merit he is but as a beggar upon the high-way covered with filthy rags yet vain man would merit what is received in mercy Vega said non accipiam coelum gratis I will not receive heaven gratis Use 2. Though men by nature are as vagabonds and out-casts yet there are very few vagabonds and runnagates indeed that receive the Gospel such creatures are usually cursers and blasphemers Isa 8.21 22. despisers of all good the shameful trade of begging is accompanyed with many vices Use 3. Let not us who are sinners of the Gentiles continue in Heathenish ways since the grace of the Gospel is brought unto us Act. 14.15 Let us remember our former ways remember that in times past we were Gentiles in the flesh Eph. 2.11 and let this keep us humble watchful and thankful The profane sinners of the world may serve as so many remembrances to us Such were some of you saith the Apostle to the Corinthians 1 Cor. 6.11 see that ye walk not as other Gentiles walk Eph. 4.17 look upon the sinful lives of others and be ashamed of their ways SERM. XVI LUKE 14.23 And compel them to come in c. CHAP. I. THese words contain the third particular considerable in this verse the manner how those who are without do come in to partake of Gospel-provision it is irresistibly brought about called here Compulsion Concerning which we must thus distinguish There is a magisterial and a ministerial compulsion St. Augustine useth this for the Magistrate's compelling his subjects to the worship of God but this cannot be so meant here for the commission is to the messengers or Ministers of the Gospel Now the ministerial compulsion is either disciplinary or doctrinal Spiritualis est coactio Calvin The disciplinary is by such censures inflicted upon those who walk irregularly but this course is to be taken with those who are within the pale of the Church and therefore not so proper for the meaning of these words Vâ—argumentorum rationum Salmer which are spoken concerning them who are in the high-ways and hedges Wherefore the doctrinal compulsion must be here meant viz. by the strength of argument and force of perswasion and effectual application of the same which overcomes the soul as powerfully and effectually as natural compulsion and external violence overcomes the body Hence I note Observ That the power put forth in the ministry of the Gospel for mans conversion is by sâ—â—â—itual compulsion 2 Cor. 10.4 Heb. 4.12 This appeareth I. By considering the metaphorical expressions whereby this is illustrated in Scripture 1. It is called a pulling out of the fire Jude ver 23. catching hold of men and rescuing souls from everlasting burnings The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Souldiers violent rushing or seizing upon a Town or Castle for some rich booty or for the delivery of some that are there held Captives 2. It is called a pulling down strong holds 2 Cor. 10.4 5. battering those Forts and munitions which man's nature maintains against the revealed will of God those lofty conceits whereby man's heart is lifted up against God but this word is able to overcome them 3. It is called a drawing men after God Verbis rationibus trahere Drusius John 6.44 haling them on who draw back of themselves drawing them by strong reasons and arguments such as convince the soul God compels by perswasion and perswades by compulsion 4. It is called a constraining men unto holiness 2 Coâ— 5.14 where the love of Christ prevails upon men it keeps them within bounds that they cannot break out into that looseness as otherwise they would II. By considering the proper operations whereby this is effected as 1. The propounding arguments contrary to the interests and enclination of man naturally as self-denyal taking up the Cross losing life and so to gain life and happiness strange allurements Matth. 16.24 25. Christ draweth not his followers by arguments taken from carnal delights as Mahomet doth His the way Christ takes is contrary to flesh and bloud 2. The removing what hinders the arguments propounded and so enclining the will to close with the same taking away the unpliableness of the heart and making it pliable Ezek. 11.19 God in the work of man's conversion doth not only put forth his power in the nature of a moral cause using arguments of weight but in the nature of a physical cause making those arguments effectual by drawing enclining and moving the heart and so working a real change There goes forth a secret sweet and violent power from God to make his exhortations effectual as when Christ called St. Matthew to follow him from his custom-gathering and bid Lazarus come forth out of the grave 3. The infusing a new principle of life or habit of grace an inclination of the soul quite contrary to what was before 1 John 3.9 it is not some acts but an habit by virtue whereof a man is called godly which habit of holiness is placed in the will for no man is good or evil only because he understandeth good or evil things as Aquinas well observeth but therefore a man is called good or evil because he willeth those things that are good or evil 4. The acting of this new principle contrary to natural inclinations with the mind serving the law of God while the flesh is for serving the law of sin Rom. 7.25 A man is carryed by force when he is moved contrary to his enclination such a divine force worketh in the spiritual man The reasons why it is thus are these 1. To shew the infallible conjunction of the effect with the cause of our conversion with God's quickning grace John 6.45 the grace of God is not in vain 2. To shew the efficacy of a divine ordinance accompanyed with Gods blessing it is the power of God unto salvation Rom. 1.16 3. To shew that the glory of man's conversion is not at all to be attributed to man's self but altogether unto God The work is wholly of God Rom. 9.16 if man doth not share in the work he should not share in the praise Object Why are no more converted at Sermons Resp. The election hath obtained it and the rest are hardened The Gospel is hid to them that are lost the God of this world blinding their minds 2 Cor. 4.3 4. old Adam proves too hard for young Melancthon the ministry of the word cannot do it if God withdraw his influence CHAP. II. Use 1. THis sheweth us man's backwardness to be saved and God's forwardness to save him The Angel laid hold upon Lot and his family
be called Rom. 11.26 Use 3. Let us improve those examples which set forth unto us God's vengeance on sinners and in special on unbelievers Examples are two-fold either for imitation or admonition the latter is here meant 1 Cor. 10.11 and unbelievers are two-fold either of pure negation living without the profession and means of faith as Heathens or of an evil disposition walking contrary to the Doctrine of the Gospel as loose Christians God's judgments on both these sorts of unbelievers must be improved by us and especially the latter 1. Yield a firm assent not only to the mattter of fact in sad examples but to the cause of them set down in sacred Scripture sin deserving and procuring these judgments 1 Cor. 10.6 2. Bring home those sad examples by a particular application to your selves so Christ would have us Luke 13.3 making anothers case our own On continue not to refuse the Gospel for this end let the wicked forsake his way and return unto the Lord whether should men go but unto God from whom they fell let him that is returned take heed that he back-slide not from the Lord through unbelief Look well to the exercise of faith labour to apprehend those promises which God hath given you in his word and appropriate them that are proper for your present condition Heb. 13.5 The vertue of a plaister appeareth in the application of it to the sore CHAP. VI. Shall tast of my Supper HEre is the matter predicated or declared concerning the subject fore-mentioned Shall tast of my Supper Tasting is taken 1. Properly to touch with the lips Ravanel and pass judgment upon the diversity of savoury things There is a dispute among Philosophers what is the proper sensorium or instrument of tasting Some say the mouth others the Tongue others the palate others the throat others the nerves which diffuse themselves through those parts I suppose there is a concurrence of all these to a perfect taste 2. Figuratively and that 1. Intermitatur Deus summum malum Experimento cognoscent quantum malum sit jacturam fecisse c. Salmer Metonymically for eating Act. 20.11 a metonymie of the effect because we therefore tast that we may eat 2. Metaphorically to make tryal or know by experience and that either in a way of sorrow as to tast death Matth. 16.28 for to suffer death or in a way of delight Tasting is put for perceiving in a comfortable manner Prov. 31.18 this last acception is the meaning of it in our Text They shall not tast that is they shall not by experience know to their comfort they shall not partake of my Supper Gospel provision for the good of their souls but shall know by sad experience what it is to contemn such mercy they shall for ever despair of the enjoyment of any good Hence observe Observ That there is not any true experimental any sanctifying and saving good belongs to them that refuse the Gospel Such as these are excluded from the communion and fruition both of the grace and glory of God in Christ I. They are excluded from the fruition of the grace of God in this life They have not a tast of it as is thus evident 1. They have no sound knowledge or spiritual discerning of divine truth They call evil good and good evil put bitter for sweet and sweet for bitter Isa 5.20 no taste and relish of the spiritual nature of things Truth is the meat of the mind the nourishment of the understanding but divine truth suiteth not with a carnal mind the palats of many are out of taste in a spiritual sense it is too apparent by the multitude of unsound opinions that go down without disrelish 2. They have no firm faith upon God in Christ They believe not the record that God gave of his Son 1 John 5.10 God hath put eternal life in his sons keeping and men will not come to him that they may have life John 5.40 thereby it appeareth they are void of faith in God now faith is the souls taster to suck the sweetness of the promises 3. They have no content or satisfaction in any thing that good is Tasting is receiving that which is edible or potable with some kind of pleasure or liking Thus wicked men do not taste of Gospel-provision they have no love or liking of it The carnal heart is not affected or pleased with spiritual good He receiveth not the things of the spirit into him so as to receive any satisfaction to his mind in them 1 Cor. 2.14 they are foolishness to him insipid stuff albeit the wisdom of God This shews their mouths to be out of taste 4. They have no meditation on God and his word They chew not the promises nor turn them into fatness they feed not upon such dainties There is a taste in words the Heathens had this notion they saw some could not taste of words as others could Natural men taste not God's word by any delightful meditation in it 5. They have no hungring and thirsting after righteousness carnal hearts look upon themselves so full as wanting nothing Rev. 3.17 Such hearts are like those stomachs that are full of wind and not of meat swell'd and puft up They do not faint for God nor are they troubled for the want of the spiritual food They have no spiritual desires nor endeavours after grace II. They are excluded from the fruition of the glory of God in the life to come That is the second course of this Gospel-feast and there also they shall not have so much as a taste The rich Epicure in the Parable Luke 16. could not have one drop to quench his thirst or cool his heat ver 24. no refreshment among the damned The day of judgment which is called the times of refreshment to all true penitents Act. 3.19 will be a day of the encrease of torment to all impenitent creatures CHAP. VII Vse 1. THis informs us of the Righteousness of God in the judgment he inflicts on men What more righteous than this that those should have nothing but the terrour and torment of the Law who would have none of the grace nor duty of the Gospel Here also ye may see the vast difference between the godly and the wicked the wicked shall receive no good but the godly shall want no good Psal 84.11 They having an interest in God himself must needs possess all in possessing him Vse 2. Yet there be some natural men that seem to partake of spiritual good in a large measure Heb. 6.4 5 6 7. a great deal for cast-aways to partake of 1. They may be illightened with some divine understanding divine light may shine into their heads though not into their hearts they may have much of the gifts but nothing of the grace of spiritual knowledge 2. They may taste of the heavenly gift the common gifts and influence of the spirit given to profit others withall in the way to heaven with which