which drinking of wine is taken Matth. 26.29 The phrases do import the enjoyment of eternal goods both for necessity and delight in heaven which goods are figured or shadowed out by corporal eating and drinking But our Saviour in his answer here takes that man off and us in him from a general admiration of their happiness in heaven to a particular application of the means conducing to that happiness even the receivâ—ng the grace of the Gospel which seems to be the drift and design of this Parable They that would eat bread or enjoy fellow-ship with God in heaven must first eat bread or partake of the Gospel-provision here on earth Hence I observe Sect. 1. Observ That the way to enjoy the eternal good things in the kingdom of glory is to close with the spiritual good things in the kingdom of grace 2 Pet. 1.3 Quest What are those eternal good things in heaven represented under eating and drinking Resp. 1. Most intimate and immediate union with God Eating and drinking implys the inmost uniting of the body and meat together The pious soul doth fully possess God in heaven Here we are as it were absent from the Lord but there we are present with him 2 Cor. 5.6 8. Not but that now Saints do truly enjoy God but then more intimately and fully We are now under his influence dominion and blessing but then we shall always be before his face Now Saints are as it were in the Suburbs of heaven then they shall be in the City now in the Gallery then in the Presence-Chamber There is great difference between abiding in the Presence-Chamber of a Prince and abiding within his dominion though under his protection and related to him as a servant 2. It denoteth the abundant supply of all wants Eating and drinking implys the supply of necessity the maintaining of life Here we are at continual reparations in heaven we shall not want any thing there 's a full table our present imperfections in our graces will then be made up 1 Cor. 13.9 10. And all our inabilities in our duties will be happily supplyed Now we have all the parts of the new man but then we shall have the perfect stature of the new man Eph. 4.13 There is a great difference between the rough draught and perfect draught of a Picture Now we have the lineaments and feature but then we shall have the most exquisite complexion and favour of the new creature 3. The full and familiar enjoyment of good company Eating and drinking together implys good fellowship There is excellent good company in heaven and enough of it Heb. 12.22 23. Then Saints will not be strange one to another nor shy of each other as here full oft they are 4. Compleat satisfaction in the fruition of all contents and delights Eating and drinking is for delight and merriment as well as for necessity There is feasting in eating heaven will be a continual feast and yet the stomach not cloyed Psal 16.11 Our hungring and thirsting will be turned into satisfaction when our seeking God will be turn'd into our seeing of God Sect. 2. Quest 2. What are those spiritual good things which we are to close with in the kingdom of grace represented under eating and drinking Resp. 1. Spiritual priviledges which are provided for us in the grace of the Gospel Isa 55.1 Zech. 13.1 As reconciliation Adoption Remission Sanctâ—fication Vocation Salvation Tabula post naufragium This Gospel-provision is the plank after the shipwreck or the Ark in the midst of the deluge There is no escaping destruction or obtaining salvation but this way 2. Spiritual ordinances for the conveying of spiritual priviledges and ensuring them As preaching of the Gospel administration of the Seals of the Covenant to them that embrace the Covenant In the Sacraments Christian Religion is taught as it were by Emblems and Hieroglyphicks This latter ordinance is God's ensuring office to confirm his people in the faith These ordinances are the Wells of salvation Isa 12.3 And Gospel-grace is the fountain of salvation 3. Spiritual graces for the improvement of spiritual ordinances These are the more immediate work of the spirit and so called the fruit of the spirit Gâ—l 5.22 These be the clusters of Grapes to make us in love with the Holy-Land notwithstanding all the opposition we meet with in heaven's way this fruit grows no where but in Christ's Garden Cant. 4.12 And the Vine which bears those Grapes is himself John 15.1 Interest makes for influence and so it comes to pass that Saints bear this 〈◊〉 4. Spiritual duties for the expressing spiritual graces As praying hearing exhorting one another Jude v. 20. And as Christ is given for glory and happiness so he is given for grace and likewise for duty Phil. 4. â—3 And hereby he is shewn to be Mediator of Redemption and Intercession too Sect. 3. Quest 3. How are we to close with these spiritual good things Resp. 1. We are to receive them by faith embracing the grace of the Gospel John 1. â—2 This is as it were the touching of the â—em of Christ's Garment Believing is that particular application of Christ which is represented by eating John 6.53 This cauâ—eth a sweet savour and relish in the heart 2. We are to walk as we have received Christ Col. 2. viz. by leading an holy life by vertue drawn from him through our union with him giving the world a proof in our holy life of the vertue in Christ's death for the rectifying our crooked nature So much as we have received of the knowledge of Christ so much we are to testifie of obedience unto Christ The reason why we must close with spiritual good things if we would enjoy eternal is Because the one is part of the other Saints in heaven and Saints upon earth make up but one family Eph. 3.15 'T is but one building one house and it is so contrived that we must go through one room into the other Grace is the beginning of glory some compare it to the golden chain in Homer whose top was fastned to the Chair of Jupiter grace will reach glory and it must precede glory CHAP. VI. Use 1. THis informeth us 1. That it is good for man now to draw near to God Psal 73.28 It tends to his everlasting happiness 'T is good to have our faces Sion-ward and to walk that way that we may see the face of God with perfection in Sion Upon this consideration we should be always renewing our accesses to God and to maintain such communion is the work of a Christian conversation the Lord is nigh unto all such as thus draw nigh unto him Psal 145.18 2. See their vanity who draw back from God Peccata elongant nos voluntate non loco or bid God depart from them when he comes near them in the means of grace vouchsafed to them Psal 73.27 Job 21.14 Sin divideth between God and the soul Isa 59.2 Sin maketh men afraid of God's
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
Pascâ—al Lamb yea he was fitted with a spirit answerable most desirous to give himself a sacrifice for sin Lo I come lo I come Heb. 10.7.9 he was straitned with desire till the baptism of his sufferings was accomplished 3. In respect of the expectation of God's dear children who in the days of Christ's coming were earnestly waiting for the consolation of Israel through the coming of the Messias Witness Simeon Luke 2.25 and Anna. ver 36.37 This was the sugar by which they sweetned all their crosses in those dark times when a friend cometh that hath been long lookt for how seasonable and welcome is his coming especially when we suffer much by his absence and enjoy much by his presence 4. In respect of the conversion of the Gentiles to be added to the believing Jews or to come in the room of the obstinate Jews who would have none of this Gospel-provision The fields were white unto harvest when Christ came John 4.35 The several nations of the world were ready to receive the Gospel upon the tender of it to them Cuncta atque continua tolius generis humani aut pax fuit aut pactio Flor. hist lib. 4. they being as it were at leisure or ready to hear for 't is observable when Christ the Prince of peace came to preach the Gospel of peace there was in that age generally either a peace or truce throughout the nations of the earth So Florus observeth that writeth the History of that time How seasonably did Christ come in this time of publick quietness to reason with men in a calm manner about their souls 5. In respect of Christ's herauld or immediate fore-runner John Baptist coming in the spirit of Elias Luke 1.17 6. In respect of the institution of Gospel-ordinances in the room of the legal When the ceremonial service appeared an intolerable yoke Act. 15.10 then Christ cometh who instituted baptism instead of circumcision and the Lord's Supper instead of the Passeover Matth. 26.26 Quest But here it may be demanded why a supper Resp. It fitly answers to the word Supper in the Text which expresseth the grace of God in the Gospel 1. The Supper-meal is the sweet meal in regard of the work of the fore-going day which is past and the rest of the succeeding night which is to come This may refer to the hard service of the ceremonial law past and to the sweet powrings forth of the spirit to come at this supper time 2. 'T is the last meal the last mess of the Gospel serv'd in not another Christ to come Now God would have us methodical in the use of means first to close by faith with Gospel-provision in the word preached Rom. 1.16 and when the word preached hath had its due work then to partake of the Lord's supper CHAP. II. Use 1. HEre see the manifold wisdom of God in the dispensation of Gospel-provision Eph. 3.10 how seasonable was the time of the Gospel's discovery in the clearness or brightness of it when the day-star appeareth the Sun is at hand so before Christ's nativity a star appeared whence the wise men concluded that the Sun of Righteousness was rising Here also observe that we have one priviledge above them who lived before Christ came in the flesh they had the dawning of the morning but we the light at noon-day Col. 1.26 They had the Parable we the interpretation of it The Gospel was once confined to one Country the Land of Judea but now the Commission is to preach it in every Country to every creature Mark 16.15 And generally believers in the new Testament have a greater measure of grace than those in the old Testament There have been more plentiful effusions of the spirit since Christ came in the flesh Joh. 7.39 Use 2. For caution This doth not make but that many before Christ came in the flesh did partake of this Gospel-provision and went to heaven in the strength of this food Witness those many worthies Heb. 11. in all ages of the world who lived and died in the faith of Jesus Christ the true Messias So 1 Cor. 10.3 Rom. 4.11 Use 3. Be exhorted to answer the time of Christ's seasonable coming by knowing the time or season of our salvation Rom. 13.11 The Apostle calls upon us as men upon their servants to go about their work because the Sun is up Now is the accepted time 2 Cor. 6.2 Christ counselleth you to improve this time now ye may be accepted John 12.35.36 'T is very sad if you do not Luke 19.42 CHAP. III. To say to them that were bidden c. THese words contain the manner or way how or wherein the Gospel-errand is to be delivered and that 's by word of mouth The servant sent was Praedicator to say is Praedicare The servant here sent is not as an ordinary messenger to carry a Letter but as an extraordinary officer of state appointed an Embassadour commissionated to treat with others such is the dispensation of the Gospel in the ministry thereof Hence I observe Obser That the word spoken by the ministry of men appointed thereunto is the way which God useth to save men This is the usual way of propounding Gospel-invitations the real acceptance whereof tends to salvation 1 Pet. 1.23 25. Sect. 1. Quest 1. What is meant by the word which is to be spoken or said unto people for their souls good Resp. 'T is the revealed will of God fully made known in the holy Scriptures for man's eternal good those writings being inspired of God for matter and words the perfect distribution of which is set forth by the Apostle 2 Tim. 3.16 profitable 1. For doctrine containing all things needful to be known or believed in reference to our salvation as the Doctrine of our innocence of our fall of our recovery There is not a syllable of this in any of the Volums of the Heathens Psal 147.20 These things are revealed only by the Scripture 2. For reproof to confute all those false Doctrines which oppose the true Truth discovereth and consoundeth errour Isa 8.20 3. For correction to reprehend the vices and ill manners of those that walk contrary to this word 4. For instruction to direct us to lead our lives according to this word And all this must be as is added in righteousness and it must be so seeing this word is the truth 1 Pet. 1.22 which cannot justily be contradicted Sect. 2. Quest 2. How must this word be spoken Resp. I. If we look at God from whom 't is spoken it must be spoken 1. Exactly according to his mind what we deliver to others must be received from him 1 Cor. 11.23 Ministers must learn as well as teach hear before they speak Ezek. 3.17 what the Prophets and Apostles had immediatly Ministers now have mediately 2. Reverently as in his sight 2 Cor. 5.11 before whose dreadful tribunal born speakers and hearers must one day appear 3. Authoritatively as in his stead 2 Cor. 5.20 as Writs
entring into them or in the exercise of them When people marry unsuâ—tably or live unwarrantaby with them whom they marry Some marry only by their eyes Gen. 6.2 beauty is a dangerous bait and lust is sharp-sighted here it is good with Job to make a covenant with the eyes and with Nazianzen to nâ—rture the eyes to bind them to their good behaviour not but that a mans wife may be like Ezekiels the delight of his eyes it is wisdom surely for parties to look upon one another as such pleasing objects that their eyes may be taken off from all others Again some chuse meerly for money as though the excrements of the earth were of the essence of marriage their affections being manacled with money rather than wedded to the person Use 2. Yet there be some who are not hindered but furthered by their marriage in receiving the Gospel-message Manaoh had a good wife Judg. 13.23 she spake experimentally to her husband of God's goodness Nazianzen saith that his Mother was not only an help to his Father in matters of piety but a Doctress and governess yet his Father was an able Minister of the Gospel Budaeus that Learned French-man had a great help of his wife in points of Learning Placilla the Empress was a singular help to her husband Theodosius in things both temporal and spiriâ—uaâ— And some churâ—â—sh men who will not 〈◊〉 bettered by their wives yet they are kept 〈◊〉 of haâ—â—â—â— way by their good wives as Nabal by Abâ—gati Then â—uâ—ther marriage is not to be blamed men may be pious and freed from worldly entangements in a marryed as well as in a single life 'T is said of Enoch that he walked with God after he begat Methusalah Gen. 5.22 Matrimonial acts need be no hinderance to spiritual exercise CHAP. III. Use 3. THe third use shall be of exhortation I. To the unmarryed 1. While ye continue in your single life be contented with it 1 Cor. 7.27 consider from this Doctrine you had better have no wife than some wife Of Sylla the Roman 't is said Foelix fuisset si uxorem non habuisset pity those that have their pull-backs 2. When you intend to alter your single life into a marryed estate see that first ye be marryed to the Lord according to the Covenant of grace Hos 2.20 1 Cor. 6.17 then look to her whom you marry that you marry in the Lord 1 Cor. 7.39 which that you may do seek a wife of the Lord for a good wife is God's gift Prov. 19.14 and a special favour Prov. 18.22 seek her then by prayer Gen. 24.12 and by advising with good friends and let those who have Parents take their counsel and let all concern'd in such a business look more to goodness than goods II. To the marryed I. To the husband 1. Live as a man of knowledge with thy wife 1 Pet. 3.7 the husband is the head and where should knowledge be but in the head but how sad is it to see such headless heads such ignorant husbands as there be in many families 2. Live as a man of affection let every husband love his wife Eph. 5.23 let him shew it in protecting her from injuries the husband is to be the wives safeguard Eph. 5.25 let him provide for her conveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alam significat â—uxtorf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.29 This duty St. Paul expresseth by two significant words nourishing and cherishing the former referring to food the latter to raiment as Zanchy noteth both which the man ought to afford his wife according to his degree Let him bear with her infirmities as the weaker vessel 1 Pet. 3.7 2. To the Wife Let her see that she reverence her husband Nun quam crit voluntaria subjectio nisi praecedat reverentia Marlor Eph. 5.33 inwardly let her have an high esteem of her husband outwardly let her gestures words and actions have reverence stamped on them There is good reason why the woman should be in subjection because she was last in the creation and first in the transgression 3. To Husband and Wife Are you unequally yoked yet part not one from the other but seek to win one the other to the faith 1 Cor. 7.12 Are you equally yoked in the Lord bless God for it and draw evenly together in Christs yoke live as the heirs of the grace of life 1 Pet. 3.7 be weaned from Relations while you do enjoy them 1 Cor. 7.29 Consider that Relations must shortly be dissolved by death the time is short The persons related must be parted for ever if one be a believer and the other an unbeliever Not only two in the field or fellow-travellers two in the mill or work-fellows but two in the bed or bed-fellows the one shall be taken the other left the one taken to God the other left to the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. IV. And therefore I cannot come Sect. 1. HEre is the peremptoriness in urging the plea Inurhanus est voluptati vacans ideò caeteris pejus respondit Salmer and therefore I cannot come viz. because I have marryed a wife The reason indeed is because he was marryed or wedded to the world This answer is very saucy and more unmannerly than the former It is as if he should have said in plain terms to the ministers of the Gospel you may even save your labour to invite for this is the shortest and the longest as we say I cannot come Hence I note Obser That those that are wedded to the world are peremptory in refusing the word The things of the world unto which men are wedded are these 1. The honour of the world unto which the ambitious man is wedded which the Apostle calls the pride of life 1 John 2.16 when the mind aspireth after Dignities and Titles meerly to advance the name of a man gaping after preferment disquieted without it domineering with it 2. The wealth of the world to which the covetous man is wedded running greedily for reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 11. the Greek word signifies a pouring forth like water importing the impetuousness and violence of the mind after gain when no bounds or banks can put a stop to their over-flowing desires 3. The pleasure of the world to which the voluptuous or luxurious man is wedded wholly taken up with carnal delights Amos 6.4 5 6. meerly sensual satiating and pampering themselves with the creature omitting nothing that may make them compleat Epicures giving themselves to such excess that instead of feeding their bodies they feed their lusts to the great prejudice of their souls CHAP. V. To be wedded to the world is Sect. 1. 1. TO forsake all that is good to enjoy the world Those that are marryed do forsake all to enjoy one another Thus the worldling Demas-like leaves all for the love of the world 2 Tim. 4.10 As a true Christian forsakes all temporals honour profit pleasure for God so the
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
while they lingred in Sodom God being merciful to them so while men trifle away their time in their natural estate God seizeth upon them by the ministry of the Gospel crying to them Save your selves from this untoward generatiom Act. 2.40 Here also ye may see that God's power is greater to make man close with good than the power of Satan to make man close with evil 1 John 4.4 Satan hath but a tempting and enticing power but God hath a compelling and enforcing power Satan may be overcome if he be resisted but God overpowereth and overcometh man Dr. Preston saith the Patrons of nature do put God into the same straits as Darius was in when Daniel was in the Den who would have saved him but could not tell how with which conceit King James was well-pleased for say they the will of man is only excited by moral or assisting grace knocking at the door of it and admonishing it not that it is changed by habitual grace renewing and healing it But this Text of ours and many more tell us that God not only by moral perswasions but by infused grace turneth sinners to himself after an irresistible manner Eph. 2.1 Phil. 2.13 Rom. 9.16 Use 2. Yet notwithstanding the will is not compelled This is a known maxime the will in natural things Voluntaâ— sequitur rationem ut indicativum non ut impulsivum though it always follow the dictates of the understanding yet acteth most freely the understanding doth not force it so to do In spiritual things the will is conformed according to it's essential property of liberty freely to make choice of the best things God worketh upon man as a rational creature and so man is made willing Yet here observe that though the will cannot be compelled in its elicit act or free choice yet it may be compelled in the commanding act As when the persecutors drew the Martyrs against their will before their Idols putting incense into their hands to burn So Christ saith to St. Peter They shall draw thee whither thou wouldest not John 21. Now though conversion be wrought thus necessarily yet conditions are required unto salvation Conditionale potest esse in effectu Heb. 12.14 but the conditions are of God's working not of man's Here observe that which is conditional may be necessary in the eslect and event If any of you go out of the ship ye shall all perish Act. 28. but if ye stay in the ship ye shall be all saved It behoves us to abide in faith and holiness if we would be saved and to be free and voluntary in our spirits therein not haled and pulled to spiritual duties compelled thereto only by external arguments Use 3. Deus facit voluntarios non salvat invitos Bern. Yield your selves unto God who useth a compelling power to enforce or perswade you unto good Rom. 6.13 yield your selves as his prisoners of hope Throw away your weapons rebel no more as Chosroes King of Parthia who being subdued by the Romans made a law that none of his successours should ever wage war with them again Seize upon the kingdom of heaven by an holy violence take it by force be instant in serving God day and night Act. 26.7 Think no pains too great nor charge too costly which is employed in God's service offer violence to your dull souls when they are backward pray that the word of God in the Ministery thereof may have a free course 2 Thes 3.1 and put forth your power in your places for the good of others souls CHAP. III. That my house may be filled THis clause carryeth in it the final cause of all the three former particulars in the verse If the words immediately before compel them to come in be meant of sanctification through the powerful perswasion of the word converting the soul then these words must be meant of glorification which is begun here and perfected hereafter which Christ calleth many mansions in his father's house John 14.2 Hence I note Obs God would therefore have the Gospel preached and souls converted that heaven may be filled Colos 1.27 28 29. It appeareth that God would have heaven filled I. Objectively by the glory which is there provided As the object of happiness to be enjoyed of which glory heaven is full Now this is a maxim that God and nature make nothing in vain Heaven therefore being full of glory it must therefore be filled with such as are capable to enjoy it That heaven is full of glory appeareth 1. Typically in the Tabernacle and Temple the Types of this heavenly house both which are said to be filled with the glory of the Lord Exed 40.34 1 King 8.10 11. 2. Metaphorically heaven is here called an house and it is a spacious house and very durable eternal in the heavens 2 Cor. 5.1 it is an house where is no want of room nor need of repair accommodation is there to the full and there for ever 3. Properly and plainly There God is all in all 1 Cor. 15.28 that is immediately without the helps of ordinances or means of grace II. Subjectively by the Inhabitants which there are and shall be to possess that glory which is there provided here let us consider 1. The vast company which is there already an innumerable company of Angels and the spirits of just men made perfect enjoying their happiness with God the Judge of all and Jesus the Mediatour of the new Covenant Heb. 12.22 23 24. Unto which beloved society believers are said now to come in respect of their spiritual conjunction with Christ's mystical body 2. The several sorts of sanctifyed ones which are in the way to heaven and are daily going thither as is intimated in those Beatitudes in Matth. 5. viz. the poor in spirit the mourners for sin the meek and lowly those that hunger and thirst after righteousness those that are merciful those that are pure in heart and actively pure such as are peace-makers such as are persecuted for righteousness sake Thus we must consider these several sorts which make up the reckoning in that number which daily filleth heaven 3. The bodies of the Saints shall be raised to be glorifyed with their souls 1 Thes 4.17 and those heavens that contain the body of Christ must contain the bodies of Christians 4. Their souls and bodies shall be filled with glory Their Souls thus 1. With the fulness of grace as of knowledge wherewith their understandings shall be full 1 Cor. 13.12 reaching the top of divine truth of love wherewith the wills and affections shall be full embracing most intimately the chiefest good 2. With the fulness of joy Psal 16.11 All sin and all sorrow cease together Their Bodies thus 1. They shall be filled with immortality raised in incorruption 1 Cor. 15.42 they shall die no more 2. With dignity raised in glory ver 43. no part of the body then shamefully needing a cover as now it doth 3. With agility raised in power able
5.19 These hand out this provision The Hebrew word for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus per manum prophetoe They are instâ—â—cted of God to instruct others endued with heavenly gifts Eph. 4.8 For the bringing souls in and carrying souls on in the way of heaven 6. Look at the place of this feast that is called the mountain of God Isa 25.6 Else where called a great mountain which excells all the mountains of the world This mountain is the Church of God the pillar and ground of truth and it doth appear wheresoever the ordinances of God are in power and purity CHAP. III. Use 1. THis informs us of God's great goodness Psal 31.19 That he should provide such spiritual store to supply our spiritual wants and should set out the nature of spiritual things by those sensible things which are most obvious to us wherewith we are most affected This Gospel-provision is set forth in Scripture by those things which are the objects of all our five senses As 1. It is compared to a pearl of great price which is the object of seeing Matth. 13.46 Pearls and Diamonds seed the eye Sacred truths are proper and pleasing objects to the eyes of our understandings 2. It is compared to a sound to the voice of harpers Rev. 14.2 A melodious tune is the pleasant object of hearing Musick delighteth a skilful ear This Gospel-provision excells all that the eye hath seen or the ear hath heard 1 Cor. 2.9 3. 'T is compared to a garden full of fragrant flowers and sweet spices which is the object of smelling Cant. 5.1 The choicest fruits grow in gardens but the wild grows on the wast Divine graces are only among Christians moral vertues may grow among Heathens 4. It is compared unto a marriage Rev. 19.7 which is the object of touching On how delightful are those spiritual and eternal embraces which Saints have and shall have in the arms of God's everlasting mercy 5. It is here and in Matth. 22. compared to a feast which is the object of tasting These sensible similitudes serve to convey holy truths with the more ease and delight to tell us how satisfactory grace and glory is to them whose senses are exercised to discern both good and evil Heb. 5.14 This sets forth the greatness of man's wickedness in refusing the Gospel-remedy Ingentia beneficia ingentia flagitia ingentia supplicia The great providing it for us and bringing it to us sheweth that God he is much more quick and peremptory in these days of grace in rejecting men saith Dr. Preston The time is shorter he will not wait so long as he was wont to do Use 2. But though the grace of God in the Gospel be great Distributivè quoad genera singulorum non collectivè quoad singula generum Prideaux yet it is not universal so as to set all persons equally in a state of salvation Rom. 9.18 Where it is said God will have all men to be saved it is meant distributively in respect of ranks and kinds of men not collectively in respect of the individual persons of men Use 3. Is there such plenty of Gospel-provision then eat O friends and drink abundantly Cant. 5.1 This eating is believing John 6.53 63 64. The phrase intimates 1. That close union between the grace of God and a believing soul as between the body and the meat which is eaten 2. That special good which the believer doth receive by the grace of God as the body by meat David sheweth what it is to taste that the Lord is good when he presently addeth Blessed is the man that trusteth in him Psal 34.8 Give heedful attendance to the means of grace and yield conscionable obedience to the grace you hear of We have had plentiful means of grace so that many have been in a strait by their plenty like guests at a full feast Coena magna coena dubia that know not at which dish to reach For this cause a great supper among the Romans was called a doubtful supper but take heed of wantonness under means of grace And consider as the day of grace is great so the day of judgment will be great when you shall be called to account for your abuse of Gospel-grace CHAP. IV. Luke 14.16 And bad many THese words shew Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde fortasse Angl. Call frequenter de vocatione ad convivium dicitur unde apud latinos simpliciter vocare est invit are ad mensam Novar that the invitation is answerable to the provision forementioned The Greek word in the Text signifyeth to call but 't is most frequently used for such a calling as is to a feast or banquet therefore 't is fitly translated bidding or inviting The many that are here said to be invited doth most properly belong to the time before Christs incarnation and in special to the Jews as appears by the immediate subsequent words which refer to the time at Christ's incarnation But the words are delivered in such large terms as exercise the bounty of the Maker of this Feast who declared herein his willingness that so many should partake of his supper Not only Jews but Gentiles ver 21.23 Of which there was some fore-taste in the conversion of several Gentiles called Proselytes by their coming in at the call before Christ came in the flesh Hence I note Obser The invitation to partake of Gospel-provision is very large Mnay are bidden Isa 55.1 Rev. 22.1 7. The explication of this truth will appear by an enumeration of several particular gâ—ests invited and many considered under each of them As 1. Adam was invited and with him the whole race of mankind He was the first man and the Head of the following men and the Gospel was propounded to him Genes 3.15 That he might communicate it to them that came of him Wherefore some make those words who will have all men saved 1 Tim. 2.4 a gloss upon the words of our Text. 2. Noah was invited and with him the old world Noah did partake of the grace of God in the Gospel and those of that age had the offer of that grace by him Christ was preached unto the old world by the ministery of Noah 1 Pet. 3.18 19. who is called not only an heir of righteousness but also a preacher of righteousness 2 Pet. 2.5 Those disobedient wretches in that loose age were called upon by Noah from God to believe and repent 3. Abraham was invited and with him the whole Nation of the Jews who came of his loins Gen. 12.1 17.1 he receiving the seal of this Gospel-righteousness in his uncircumcision he became the father of all them that believe though they be not circumcised Rom. 4.11 which extendeth to the good of believers in any Nation But for a long time the Gospel was confined within Abraham's family and Abraham's posterity according to the flesh 4. Moses was invited and with him the Jews had
our way but changeth out wills When God's elect come to heaven surely saith one their first thoughts will be like those of the Israelites wondring how they past the sea with safety and so many Egyptians drowned The discriminating grace of God is one of the most unaccountable things of the world Sect. 2. II. By the manner of God's speaking to sinners in the holy Scriptures 1. By way of interrogation why will ye die Ezek 18.31 God in a friendly manner expostulates with men why will ye be damned why will ye venture your selves any longer in a natural estate in which condition if you should die presently you must certainly perish eternally 2. By way of lamentation God puts on the bowels of a man nay God in the second person of the sacred Trinity puts on the nature of man that he might not only suffer for man but sympathize with man and how affectionately doth he exercise that sympathizing property of our nature towards sinners Luke 19.41 42. weeping for obstinate sinners 3. By way of protestation with the strongest asseveration As I live saith the Lord I have no pleasure in the death of the wicked Ezek. 33.11 Oaths are added to words in Scripture for confirmation not of God's truth the bare propounding of it is sufficient but for the confirming of our faith 4. By way of ingemination Turn ye Turn ye from your evil ways Ezek. 33.11 CHAP. II. Use 1. THis informs us that the destruction of man is a thing displeasing to God Ezek. 33.11 He takes pleasure in man's conversion and salvation as appeareth by the means he hath provided for man's good comparing it to things of the greatest efficacy calling his word mustard seed leaven asword a hammer fire c. As likewise by internal means The motions of his spirit knocking at the doors of mens hearts and opening them in some measure by convictions when he goes no further This appears likewise by the hatred God expresseth against man's destroying enemy Sin he is not the Author or Abettor of it but the great opposer of it Object But if God take no pleasure in the destruction of a sinner why then is he said to laugh at it Prov. 1.26 Resp. Consider destruction meerly as the sinner's misery so 't is displeasing to God but consider it as it is an act of justice in punishing the wicked for his impenitency so it is well-pleasing to God for he is just as well as merciful A just Judge may grieve to inflict punishment upon a man and yet rejoyce in the same act as it is the execution of the Law Here we may see that man's ruine is not to be charged upon God's unkindness but upon his own untowardness Man since his fall is apt to charge God with the inequality of his ways when this charge is justly laid at mans door Ezek. 18.29 This quarrel may be easily decided if we consider these things 1. The Case Et ipse se infinitis miscuit quaestionibus Vulg. God is man's maker he made him streight man made himself crooked Eccles 7.29 Man might have kept his station but he sought out many inventions tricks and devices like Poetical stories of which there is neither proof nor profit Men puzzle themselves then do they complain of others 2. Consider the interest on both sides God could make something of man's bad bargain but man could make nothing of it God can glorifie his justice by this means God need not lose his glory though men lose their souls 3. The carriage of both parties God minds man's recovery more than himself mindeth it he would gather men in a tender manner to himself and they in a cruel manner refuse his good will Matth. 23.37 CHAP. III. Use 2. BUt though God be thus urgent about the salvation of man yet he is quick and peremptory in the destruction of many God's judgments come in a flying roll and there be those who bring upon themselves swift destruction 2 Pet. 2.1 And though God seem to come slowly to punish man yet his hand will fall heavily upon those that abuse his patience Vse 3. Answer Gods urgency with you to accept of Gospel-provision 1. Be urgent with your own hearts to turn to the Lord by saith and then be as urgent to bless his name for turning them 2. Urge your hearts to turn from all sin by true repentance to cast away from you all your transgressions Ezek. 18.31 break off your union with sin loath that sin which you break off from by repentance and your selves for it and cast it away as unprofitable useless hurtful dangerous Mot. 1. Consider that the means of grace requires you should offer violence to heaven Matth. 11.12 resolve to break through all difficulties as did Davids Worthies heaven must be taken as it were by storm 2. Consider how urgent some will be for heaven when it is too late knocking at the door and pressing argument upon argument but all to no purpose Luke 13.25 26 27. a form of godliness will not secure men from God's wrath at the great day There must be stirring as well as seeking the exercise of grace as well as the performance of duty CHAP. IV. And sent his servant c. WE are now to consider the several particulars in the verse and the first thing considerable is the Master of the feast sending his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat mittere cum authoritate Chamier Cursum navit dirigere Jansen Est plus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cornel. a lapide Hint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding to the custom of the higher rank of persons in the world who have their houshold servants at command to send at their pleasure upon particular errands And sent The Greek word signifies to send with authority and discretion His servant This word is taken in Scripture in a three-fold sense 1. For a bond-man 2. More generally for all the faithful 3. More specially for the Ministers of the Church or Messengers of God about sacred things In this verse it is taken in the last sense And it may further be taken 1. Collectively for all the Prophets Marlorat in loc Annot Bibl. especially those toward Christ's coming into his Temple All the holy Prophets spake as by one mouth Luke 1.70 and that which St. Luke puts in the singular number St. Matthew puts in the plural number Matth. 22.3 2. Singly and that by way of eminency for Christ himself God's choice servant as in that other Parable last of all he sent unto them his son Matth. 21.37 Though perhaps there may be some specialty in reference to John Baptist the immediate forerunner of Christ I shall take in both senses in the observation for they are not contrary to but consistent one with the other CHAP. V. Observ CHrist and his messengers are the servants of God sent out for the good of souls Matth. 21.35 36 37. Christ is the servant of God I. As mediatour
side Quest How comes it to pass that sinners thus agree together Resp. 1. They are endued with one nature and so are all as it were of one complexion and disposition No wonder to see them act alike who are alike it were a wonder if they should not 2. They serve one Master Belzebub the Prince of Devils whose interest it is not to have his kingdom divided against it self Matth. 12.25 26. The Prince of the Air hath his several Regions and Regiments and in such order that all act one under another unto the same end CHAP. VII Use 1. THis informs us Ejusdem doctrinae vinculum knits together the old Jewish Church with the Christians Calvin that consent is no true mark of the true Church Consent may be among the wicked in the kingdom of Antichrist Rev. 13.16 Consent therefore simply saith Mr. Perkins unless it be joyned with true faith and true doctrine is not of force to declare unto us the true Church The unity of the Church depends upon the unity of the Doctrine and Covenant which is therein professed and believed Make Doctrines diverse and you make Churches diverse There cannot be one Church but there must be one faith and one doctrine believed Use 2. Yet notwithstanding take these Cautions 1. That sinners do dissent among themselves though they do thus sin with one consent both the erroneous vicious sort of sinners Errour as it differs from the truth so it jarrs with it self Wicked men do not only oppose the godly but one another and that most violently Ahab not only persecutes Elijah the Prophet but also fights against Beâ—hadad the Syrian Two wicked Kings oppose one another 1 King 20. 2. Yet a particular sinner dissenteth with himself the light of nature and the corruption of nature do oppose one another natural conscience and natural corruption do maintain a conflict As the regenerate part and the unregenerate do fight in the godly man so doth an inlightned conscience and corrupted nature in the wicked man Use 3. Be exhorted not to consent to sinners if they entice thee Prov. 1.10 yield not though they set upon thee with several arguments as 1. The safety of the attempt lâ—â—king privily without peril without any fear to have their plot discovered or their persons punished To this oppose the intuitive and vindicative eye of God 2. The facility of their exploits to prevent the doubts that may arise against their proceeding for the difficulty of their attempts and doubtfulness of their success ver 12. but God can undo all they do 3. The commodity that they shall get by their attempt not trifles of no value but riches of all sorts wherein they shall store their houses as conquerours do when they sack Cities ver 13. but here oppose the loss of the soul for ever 4. The equality of the distribution of the commodity all shall share alike ver 14. To this oppose the place of the damned There will be one hell to hold all those sinners which now go on to sin thus with one consent A good Gentlewoman afflicted in conscience uttered these words a little before her death O Lord let me not go to hell where the wicked are for Lord thou knowest I did not love their company here Secondly consent unto that which is contrary to sin 1. Consent to the law of God that it is good â—ote for it and with it as the rule of right even when you see you cannot perfectly fulfil it 2. Consent to the worship of God to serve him with one consent Zeph. 3.9 Agree to all God's ordinances slight not any of them 3. Consent to the people of God be one with them that are one with the Lord all ye that Profess Religion see that with one mind and mouth ye glorifie God Rom. 15.6 If sinners have their Come to wickedness should not Saints much more have their Come to holiness Isa 2.3 5. Zech. 8.21 Oh now beautiful is unity with verity consent and concord with truth It is the Livery of Christ the badge which he hath given for his Disciples to wear John 13.35 his seamless Coat and unbroken body represented it It is the glory of heaven there the Father Son and Holy Ghost are one in essence there Saints are one in affection and communion without any division and here Christ would have us so one John 17.21 SERM. VII LUKE 14.18 They all began to make excuse CHAP. I. THe next thing considerable is Lyra in Gloss Ordinar how ready or forward they are to refuse They began to make excuse Lyra saith here the Kingdom of heaven is shut against none but such as shut it against themselves and that by the profession of their own language They began Man begins the quarrel though God begins the pacification They began and so continued Chemnit in loc as that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth putting off the grace offered till they excluded themselves from true happiness Here note Obser That men exclude themselves from the good things of the Gospel when God begins to offer them life and salvation they begin to refuse it 1. They exclude themselves from the grace of the Gospel as 1. From the outward means of grace Gospel-ordinances Church-priviledges they put the word of God from them Act. 13.46 they thrust it away in a rude manner Walking in Gospel-ordinances is called order Col. 2.5 Men therefore who refuse to walk orderly or regularly according to the rule of the Gospel do deprive themselves of the priviledges of the Gospel 2. From the inward work of grace here men exclude themselves by resisting the Holy Ghost when he cometh by his motions to their hearts Act. 7.51 This is called sometimes quenching of the spirit 1 Thes 5.19 grieving the spirit Eph. 4.30 vexing the spirit Isa 63.10 This is done by many reiterated acts of opposition unto spiritual motions A man is grieved when one doth him a discourtesie but when he shall go on to heap up discourtesies this stirreth up vexation sometimes it is called Tempting the spirit Act. 5.7 sometimes despising or offering despite to the spirit Heb. 10.29 this is the highest injury that any can offer to the spirit of grace 2. They exclude themselves from the glory of the Gospel They shut themselves not only out of the kingdom of grace here but also out of the kingdom of glory hereafter judging themselves unworthy of everlasting life Act. 13.46 their own actions passing judgment upon them that they are not meet nor fit to inherit glory CHAP. II. Quest HOw do men exclude themselves Resp 1. By sin in the general and in special by unbelief This hindred the Jews from entring into Canaan Heb. 3.19 this broke them off from all spiritual communion with God Rom. 11.20 Sin is truly a man 's own what his sin doth he himself doth And as for the sin of unbelief it is an unwillingness to close with Gospel-provision John 5.40 That men exclude
back upon Christ Matth. 19.22 1. The immoderate 〈…〉 the world hinders he 〈…〉 Phil. 3.19 20. they are contrary 2. The carking care for the body hinders the necessary care for the soul the one is opposed to the other Matth. 6.32 33. 3. The greedy grasping of worldly riches hinders the treasuring up of heavenly riches Mat. 6.19 20. the World choaks the Word 4. The hunting after a name upon earth takes men off from honouring God's name upon earth and from minding whether their names are written in heaven 5. Those that are alâ—ogether for their postâ—â—ity take no care for the Members of Chrâ—st of apply their necessities II. Bâ—caâ—se they that thâ—s shâ—t themselves out â—f the kingdom of grace God will shut them out of the kingdom of glory Matth. 19.23 heaven is a stately Palace with a narrow portal Men must strip stoop and strain or else they cannot enter in at that strait gate CHAP. II. Use 1. THis may inform us that meer worldly men are great loosers whatsoever they gain Matth. 16.26 If they gâ—â—â— never so much of the world and lose â—â—eir souls their loss is incomparable and irrepâ—rable Though there be a way to redem men â—rom hell before they die yet there is no way to redeem them out of hell after death Here likewise ye may see what a difficult thing it is to come to heaven When Christ said that a rich man shall hardly enter into the kingdom of God his Disciples said unto him who then can be saved Matth. 19.23 25. because they knew that all men either are or would be rich And when our Saviour told them he meant it only of those that relyed on their riches Plato speaks the same in substance with that of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they remained as much unsatisfied as before Mark 10.24 because they knew how proâ—e men are to trust in that they do enjoy Men of power are apt to deâ—fie their own strength Men of morality to advance their own righâ—eousness and relie on their own merits Men of wisdom to set up their own reason and men of wealth to put their confidence in the wedge of gold On what a folly and vanity is it so to be taken up with worldly enjoyments as to neglect spiritual endowments Luke 12.20 21. is it not a folly to get that which cannot be kept and to neglect that Ex auro froenum non meliorat equum which if once obtained can never be lost Psal 49.13 what are all those outward accommodations alas they are but as the trappings to the horse as Seneca calls them and an horse is valued by his strength and mettle not by the saddle and bridle CHAP. III. Vse 2. YEt there may be an enlarged temporal Estate and an enlarged spiritual Estate belonging to one and the same person Men may be rich and righteous too great and good too holy and honourable too The Godly Patriarchs and Kings are instances here There is a Christian Brother of high degree as well as oâ— low degree Jam. 1.10 it is said that wealth and riches shall be in the house of the righteous Psal 112.2 3. Yet there may be those who are careless about the world and about heaven too Many are very poor and very profane this is to be miserably poor Every Parish gives in full proof of this truth besides Scripture-evidence A company of lewd fellows of the baser sort assaulted the house of Jason to oppose those servants of God Paul and Silas Act. 17.5 Use 3. Is your outward condition strait and mean then 1. Do not seek to increase it by unlawful means If a man saith peremptorily he will be rich 1 Tim. 6.9 God saith as peremptorily he shall not be rich Job 15.29 't is just with God to stop that mans course who is resolv'd to go on what ever stands in his way 2. Account that best for you which God hath allotted to you though it be not so full an estate It was a good frame of spirit in Moses when he was but in a mean condition fled for his life and was forced to keep sheep in a strange Country for his livelihood it is said he was content Exâ—d 2.21 3. Consider whether God hath not made you amends in spirituals doth he not afford you plentiful means of grace have ye not many refreshing incomes by his gracious spirit some observe of the Church of Christ in Smyrna 't was the poorest but the purest of the seven Rev. 2.8 Secondly is your outward condition enlarged then let not the love of these things get into your hearts Psal 62.10 as the things themselves come into your hands Let your hearts inwardly be enlarged towards that God who hath enlarged your condition outwardly 1 Chr. 17.16 and let your hands be enlarged towards others in a way of Charity in imitation of that God who hath dealt so bountifully with you And here especially remember the godly Gal. 6.10 Thus do not grasp the world too greedily nor hold it too closely CHAP. IV. And I must needs go and see it HEre we have the urgency wherewith the excuse is pressed I must needs c. or there is a necessity of it Thus the nature of man makes that necessary which is but accessary Exire videre studii affectuum verba sunt quae testantur cor ad villam appositum Marlorat Go and see it These are words of care and desire expressing the bent of the heart towards the purchase bought Go He that loves this world goes beyond the knowledge of himself and love of God after this world And see it here is the fruit of worldly pomp and wealth to feed the eye to look upon it A little serves to feed the body the rest is only to feed the eye A worldling must go to the farm he hath bought rather than to the feast of fat things which God hath prepared he thinks it more of concernment to look after his Land than to look after his soul or Jesus Christ Hence I note Observ That worldly men look upon earthly things as more necessary than heavenly Matth. 6.32 33. There is a two-fold necessity 1. A necessity of immutability opposed to contingency denoting that which cannot be otherwise Thus it must needs be that offences come Matth. 18.7 Thus it was necessary that the Type and the Anti-type should answer each the other Heb. 9.23 but this acception of the word is not the meaning here 2. There is a necessity of coaction opposed to liberty when a man doth not use his liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim cogentem oppositam libertati habet but tyes and binds up himself 2 Cor. 9.7 This is the sense here I must needs go and see it That is I will not forbear oâ— make use of my liberâ—y to restrain me from going and seeing it I look upon it as of more concernment to busie and please my self in mine estate
than to look after Christ Some do add a third necessity viz. of custom Luke 23.17 but this is not pertinent here CHAP. V. Sect. 1. The truth of this Doctrine appeareth 1. BY the intentness of worldlings thoughts more upon earthly than heavenly things Their inward thought is that their houses shall continue for ever c. Psal 49.11 one would think it a Tautology to say Their inward thoughts for there are no thoughts but inward all thoughts are wrought in the secret shop of the heart But there is an elegancy in the phrase The inward for the very inmost of their thoughts Their most retired thoughts and recesses of the soul are about these things which evidenceth that these things lie nearest their hearts 2. By placing their choice upon earthly before heavenly things They chuse their own ways before God's ways Isa 66.3 they had rather cherish their bodies in the enjoyment of the creature than solace their souls in the enjoyment of God 3. Dives qui fieri vult citò vult fieri Juvenal By the fixedness of their resolution upon earthly things before heavenly The will of a worldling is fully set upon the world 1 Tim. 6.9 but how wavering is he about Religion If he hath any faith it is but temporary if he make profession of Religion it is but while the Sun shines and he prosecutes some worldly design when he prosecutes Religion 4. By the pursuit of their practice after earthly things more than after heavenly Their endeavours are more to enlarge themselves outwardly than to enrich themselves spiritually Luke 12.18 Psal 127.3 5. By the delight they take in earthly things before heavenly They are better pleased in the bare possessing and keeping these things than in the using and spending them As the phrases of the Text import of going and seeing the ground They are better pleased in fetchâ—ng a wâ—lk to or taking a view of their Land than in spending the Revenue of it to their own and others comfort for the glory of God They must needs go to it This denotes their giving themselves to these things which God gives unto them Though at that time they might go to prayer or to hearing of the word yet they will be going to their worldly enjoyments They must needs see it This denotes their glutting themselves with these things The lust of the eyes 1 John 2.16 The most part of that a worldling hath is but meerly to look upon and yet the eye is not satified with seeing Eccles 1.8 6. By the grief of their hearts for the loss and want of earthly things more than of heavenly sorrowing without hope for the loss of worldly friends 1 Thes 4.13 sorrowing without measure many times for the want of some earthly trifles The danger of the soul's loss is not so grievous to be born as some petty loss in their outward estate Sect. 2. This cometh to pass I. Through that perverseness that is in man's nature whence it comes to pass 1. That earthly things best suit with man's sensual appetite Jam. 3.15 these low things agree with mens low and base lâ—sts Creatures that creep upon the earth delight to feed upon the earth 2. Heavenly things are not discerned by mans natural understanding 1 Cor. 2.14 there is a maim not only in the sensual appetite but in the intellectuals and higher faculties so that man cannot see the worth of grace by the light of nature II. Through that deceitfulness which is in the world which is as a false Medium that represents things otherwise than they are The word is as a Looking-Glass Jam. 1.23 which hath but one side and represents all faces as they are But the world is as a Perspective-Glass which hath two ends with the one it makes things shew nearer and bigger than they are with the other it makes things shew farther and less than they are The world makes earthly things shew bigger than they are and heavenly things shew less than they are III. Through the malice which is in Satan the God of this world who blinds the eyes of men that they cannot see things as they are 2 Cor. 4.4 No wonder men do no better seeing they know no better CHAP. VI. Use 1. THis informs us that worldly men are most erroneous in their principles and most preposterous in their practices whilst they look upon earthly things as more necessary than heavenly when heavenly things are the only necessary Luke 10.42 with these we may do well enough without other things without these all other things are nothing Malum est in necessitate vivere sed in necessitate vivere necessitas nulla est Sen. Epist 12. 'T is not necessary that we be rich but necessary that be righteous Know ye not that the unrighteous shall not inherit the kingdom of God 1 Cor. 6.9 'T is not necessary that we be honourable but 't is necessary that we be holy for without holiness no man shall see the Lord Heb. 12.14 Here also see the difference between the worldly man and the Godly man The Godly man looks upon spiritual things as more necessary than earthly Job esteemed the Word of God as more than his necessary food Job 23.12 our Saviour said Contemptus est a me favor furor it was his meat to do the will of him that sent him John 4.34 David lookt upon the word better than gold Psal 19.10 So did Luther to whom Vergerius was sent by the Pope to offer him a Cardinals Cap if he would relinquish his opinions Luther answered I neither care for the favour nor fury of Rome Vse 2. Though worldly men do now account earthly things more necessary than heavenly yet one day they will know the contrary by woful experience they will find they were miserably deceived when they shall see all these things dissolved 2 Pet. 3.11 the thought of which should make us more careful about heavenly things and less sollicitous about earthly Use 3. Live contrary to worldly men in reference to earthly and heavenly things I. Account earthly things no better than they are 1. Account them but as necessâ—ry in some respect not as absolutely necessary They are but convenient supplies for your bodies and that during this life The soul hath no need of them here and the body will have no need of them hereafter 1 Tim. 6.7 2. Account them whiles ye have need of them not so necessary by far as heavenly things The earth is the lowest of creatures and made to be trampled under our feet And the Primitive Christians laid the price of their possessions at the Apostles feet Act. 4. ult Gold and silver are fitter to set our feet than our hearts upon 3. Account these earthly things nothing for present use without the word of God's blessing Matth. 4.4 how is it possible that dead things should sustain our lives without the power of the living God 4. Account all these things as nothing without Christ
over others the worldling is not at leisure for such kind of work CHAP. IX Use 1. THâ—s informs us that the world is a great Cheat it miserably deludes men and deceives men of that which is of greatest concernment 1. It deceives men of the word The people said to Jeremiah we are Lords we will come no more to thee Jer. 2.31 we are grown up to a great height and we need none of thy direction we are Lords and can make Laws and will live by laws of our own making 2. It deceives men of their hearts drawing out their affections from God to the creature Ezek. 33.31 the worldling's heart is as fat as grease Psal 119.70 it is dulled with the world so not only the affections but the judgment is miserably perverted so that men cannot esteem of themselves nor of others as they ought 3. It deceives men of happiness drowning men in perdition and destruction 1 Tim. 6.9 A Boat over-laden over-turns A back over-burthened breaks A soul overcome by the world is undone for ever Here also ye may see that the worldling is a very fool so he is called expresly Luke 12.20 And doth not his practice in our Text prove him one I pray thee saith he have me excused The worldling is a fool because he prefers time before eternity the body before the soul and Earth before Heaven Or if he will be wise it is but penny-wise and pound foolish Use 2. Though worldlings while they live would fain be exempted from the duty of Saints yet when they come to die they would fain partake of the happiness of Saints Balaam who was ready to curse God's people desired that at his death he might be blessed with them Numb 23.10 It is reported of one who was a great enemy to that holy man Mr. Perkins that he spake these words at his rial Well said he I could not endure this man while he lived but now I wish my soul in his souls stead There be many who would venture themselves in their condition after death whose conversation they will not imitate before death Use 3. Be exhorted to rectifie your judgment by this truth do not look upon it as a mercy always to have what you would have Think not your case the better because things are with you according to your desire We read of the murmuring Israelites that God gave them their own desire Psal 78.29 but they had it with a vengeance Rectifie your practice also by this truth Do worldlings pray to be exempted from Gospel-provision do you pray and entreat to be received to it Earnestly desire direction from God's ministers Act. 13.42 as to the ordering of your conversation and the obtaining of salvation and earnestly desire communion with God's people and subject your selves to those Rules of God's word by which God's people are to walk And earnestly desire the benediction of God himself even that salvation of his whereby he blesseth his own people Psal 106.4 and let the truth of your desire herein appear by endeavouring answerably to please God in every thing walking so as to expect a blessing SERM. IX LUKE 14.19 And another said I have bought five yoke of Oxen and I go to prove them I pray thee have me excused CHAP. I. THis verse contaâ—ns another plea put in by one of the Guests who refused to accept of Gospel-provision and 't is managed as the former Here is first the allegation of the plea then the urging it with some seeming reason and colouring it with a parclel of fair words The plea alleged is a bargain bought of five yoke of Oxen. Salmeron interprets these words of those who suffered the loss of eternal life In hoc designantur qui propter negotia justa emolumenta quae ex illis percipiunt vitae aternae jacturam faciunt Salmeron by too much minding the things of this life in their worldly business This seems to be the true sense of the words by comparing this Text with other Texts of Scripture which express the usefulness of Oxen as to mans present life Psal 144.14 Peculium pecunia a pecore Prov. 14.4 The ancients dealt much in Cattel and Oxen were in great esteem with them Their Goods and Money were denominated from Cattel because their Riches consisted in Cattel and their Money was stampt with the image of it The Athenians stampt their Money with the figure of an Ox as Macrobius testifyeth So that the buying five yoke of Oxen comprehendeth all manner of negotiation in the world Hence observe Observ That worldly employments are heavenly impediments These earthly occupations are spiritual avocations Luke 10.40 CHAP. II. Sect. 1. THese worldly employments or enjoyments which are such impediments are 1. Worldly callings those particular states or conditions of life wherein men busie themselves about the things of this life that way wherein men trade and traffick one with another for their present subsistence the abuse of which the Apostle rectifies 1 Cor. 7.20 21 24. Men are apt to let their particular calling encroach upon their general calling of Christianity not allowing God that little time which he hath reserved from their particular callings for the exercise of Religious duties 2. Worldly possessions Matth. 19.22 This hindered the rich Young man from following Christ I have bought five yoke of Oxen saith he in my Text that is I have the things of this world about me to busie me In the former excuse we had the Farm in this the stock of the Farm The use of Oxen is partly for food 1 King 19.21 and the stalled Ox is for a full table Prov. 15.17 Herodâ—tus saith that the Persians roasted an Ox whole upon their Birth-day festivals A full table for the body keeps many from minding the feast of fat things for the soul Oxen are also for labour they are strong to labour saith the Psalmist made use of in the plough and cart What pains do some take in tillage and carriage where in Oxen are made use of insomuch that they usually slubber over Religious exercises 3. Worldly titles I have bought five yoke of Oxen and I go to prove them As there is a proving to try the quality of the beast so likewise to try the title of the bargain One of Christs company came to him to have an inheritance divided but he would not intermeddle with any part of secular Government but doth part of his own office by preaching against covetousness Luke 12.13 14 15. worldly titles have several writings sundry conveyances many flaws belonging to them and though the writings run To have and to hold yet there is little hold to be had of many of them 4. Worldly discourse I have bought five yoke of Oxen and I must talk of my bargain They that are of the world speak of the world 1 John 4.5 follow a worldling from a Sermon you shall hardly hear him speak one savoury word of all those divine truths which he heard
treasure Col. 2.3 many treasures the pleasure of a Paradise Luke 23.43 all delights that are desirable Besides the beauty of the world is soon over but the fruits of the word abide for ever 1 Pet. 1.24 25. SERM. XI LUKE 14.21 So that servant came and shewed his Lord these things c CHAP. I. IN these words we have 1. The return of the messenger 2. the report that he maketh So that servant he who was sent about that Gospel-errand fore-mentioned came The Greek word signifies to be present Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui adswit â—â—cui in judicio ut Advocati Thus Plato useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sisti judicio or to stand up as in a Court of Justice like an Advocate one called and coming to a Tribunal as well to accuse and implead another as to excuse and defend another Thus this servant that was sent forth came from the Pulpit to the Bar from inviting to accusing he came and stood before God's Tribunal to give him an account of the particular answers given in by the refusers of the Gospel-message that so they might receive their doom Observ That the messengers of the Gospel do return from them who refuse the Gospel unto him that sent them to preach the Gospel They return from mens refusal to God's Tribunal For the clearing of this we must take the meaning of servant in this verse as it was taken in ver 17. I. That servant eminently The Angel of the Covenant the great messenger of the Gospel Jesus Christ he returned to his father after he was refused by the world Reversus est Christus ad patrem per ascensionem nuntiavit patri per plagas efficaciter loquentes a majoribus Judaeorum per Gentiles inflictas Salmer in loc he returnned by his Ascension and thâ—s Christ calls a going to his father and to his God John 20.17 And it was Christ's manner when he was a preacher upon the earth to withdraw himself from them who would not draw nigh to him by closing with means of grace which he brought II. That servant collectively or those particular servants and messengers of the Gospel sent from God through Christ in any particular age of the world to any particular people as 1. The Patriarchs Enoch prophesied against ungodly livers in his time and then God took him Jude ver 14.15 Noah that preacher of righteousness 2 Pet. 2.5 did not always call upon the old world to amend their lives but in the end condemned them in the presence of God after they had refused the word of God Heb. 11.7 2. The Prophets Thus Isaeah Jeremiah Ezekiel made their complaint to God for the obstinacy of their hearers 3. The Apostles when instead of being received they were threatned and persecuted by men then they appealed unto God Act. 4.24 29. they betook themselves to his tribunal they delivered their enemies over into his hand The ministers of the Gospel since are to take the same course CHAP. II. NOw the manner of this return of the messengers of the Gospel from the refusers of the Gospel is 1. The removal of the persons of those messengers either from one place to another here in this world When Paul preached at Athens and some mockt his Doctrine and others did not readily receive it it is said so Paul departed from among them Act. 17.32 33. The obstinacy of many hearers drives away their Teachers from them on from this world to the world to come The Prophets do not live for ever Zech. 1.5 6. They spend their breath upon many who ill requite them and gain no good by them and God stops their breath the sooner 2. The withdrawing God's presence from the labours of those Ministers so that their labours profit not Though the ordinances in their dispensation are continued yet the exciting assisting motions of the spirit are withdrawn so that men become as the withered branches of a Vine John 15.5 6. no sap not vigour in them or the faculties of their souls about spirituals are like the wheels of a watch when the spring is broke or when it is not wound up And hence it is that instead of doing them any good both the Doctrine and praying of Gods messengers is against them 1. Now the office of these Gospel messengers requires this They are Embassadours 2 Cor. 5.20 therefore when their message is not received their manner is to return home especially when besides the refusal of the message the messenger is abused St. Matthew tells us that these refusers did not only slight the Supper but spightfully entreated the servants who invited them Mat. 22.5 6. wherefore open War is proclaimed the Embassadours being abused 2. The commission of these messengers requires this This direction is in their commission if any receive them not or hear not their word then they are to depart from them and to shake off the dust of their feet against them Matth. 10.14 These two things are due to the Ministers of the Gospel Maintenance and Audience the one respects their persons the other their Doctrine Now if those among whom they come refuse to receive them then they must depart from them if they will not maintain them house them harbour them then they must seek out for entertainment elsewhere The work-man is worthy of his meat ver 10. of all things necessary for this life for him and his family Again if those among whom they come refuse to hear their words then they are to shake off the dust of their feet against them The meaning of that phrase is 1. To shew that these messengers sought not theirs but them they would not carry away so much as any of their dust 2. To shew they would have no more to do with them they would wait no longer upon them The dust of those feet that should have been beautiful shall be fatal against them 3. To shew how God would break them to pieces and crumble them as it were into dust Psal 2.9 or trample upon them like the dust They did as it were raâ—â— the dust and make a steem against the messengers of the Gospel in token of despite therefore they shall be as it were trod upon as the dust under foot in token of contempt 4. To shew how little they esteemed the greatest persons that refused the Gospel even no more than the dust of their feet CHAP. III. Use 1. THis informs us that God's spirit shall not always strive with man Gen. 6.3 with perverse men by preaching dispâ—ting convincing in the mouths of his messengers nor by inward checks and motions which they have sleighted And let men know that they shall hear of their misdemeanours again who refused the Gospel under any messenger of God now dead and gone The messengers are gone to God to do their errand Men are ready to flatter themselves by thinking when the Minister is removed they shall hear of their faults no more
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
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
to go through the service of God without weariness 4. With spirituality raised a spiritual body ver 44. not maintained by natural helps of food Physick sleep c. but kept by the power of God Then body and soul making one person shall serve and obey God without interruption for ever The reasons why it is thus are 1. The filling of heaven is decreed of God and therefore must be effected Though many Angels left their own habitation Jâ—de ver 6. yet their habitation abideth to be possessed by others There is not as some observe the least atom of grace or glory intended for the creature lost to the universality though forfeited by the individuals for what was retracted as to the extent of it to more was supplyed by the intensiveness of it in the fewer whereby the divine justice was fully displayed and the bounty not at all diminished And as the creatures find no abatement of happiness conferred upon them so neither shall the Creator find any abatement of homage attributed to him 2. The preaching of the Gospel and converting of souls is the only way to fill up heaven for this is the way to have Christ in us the hope of glory Col. 1.27 This is the way to be joyned to that Church which is the body the fulness of him that filleth all in all Eph. 1.22 23. CHAP. IV. Use 1. HOw may this support us under all our losses and sufferings What though we be cast out of house and home and lose all for the Gospel yet if we help fill heaven when we are gone from hence will not that make amends Heb. 10.34 what if we should live in a world filled with violence and oppression as the old world was Gen. 6.13 yet God hath an Ark for Noah an heaven for Saints what though we should be filled with scorn and contempt as Israel was Psal 123.3 4. yet there is exceeding joy in the presence of God Jude ver 24. Use 2. Though heaven shall be filled with inhabitants yet it shall be without any annoyance to those inhabitants We must not conceive that house above where Saints immediately attend God's service like these houses below where we attend upon God in the use of means Hear when an house is filled people are crowded they stand and sit in Little Ease so that the very attendance upon means for the soul is not without some annoyance to the body but it shall not be so in heaven That house is not an house made with hands 2 Cor. 5.1 but eternal in the heavens it is of an everlasting continuance and of a very vast circumference without the least inconvenience Use 3. Let us live as those upon earth who shall help fill heaven hereafter let us be cleansing our selves from all filthiness of flesh and spirit and so be perfecting holiness upon earth which is the ready way to perfection of holiness in heaven 2 Cor. 7.1 This is like w ping the feet before we enter a room kept clean and fair No unclean thing must enter heaven as full as it will be Without are dogs Rev. 22.15 the fittest place for them what should they do within Men that live like dogs here must fare like dogs hereafter heaven is no kennel for dogs but a Palace for Kings for Saints who are Kings and Priests unto God Let us look to be filled with the fruits of righteousness to be filled with such fruits here is to be fitted for glory hereafter Grace like Grapes grows by clusters A cluster of these grapes of Canaan we may view Gal. 5.22 and we must look to be filled with such fruits now if we would have heaven filled with us hereafter it is called the fruit of the spirit such fruit as doth not grow in Natures Garden 1. Love the bond of perfectness As the Curtains of the Tabernacle were joyned by loops so are all true Christians by love 2. Joy that in special whereby we rejoyce in our Neighbours good 3. Peace the peace of concord with our brethren 4. Long-suffering patience drawn out at length continuing as long as the trouble 5. Gentleness amiableness and sweetness in behaviour 6. Goodness usefulness in our places 7. Faith taken here for fidelity 8. Meekness not easily provoked a readiness to pass by injuries 9. Temperance whereby a Christian as Master in his own house doth so order his affections that they do not irregularly move nor inordinately lash out To make us now to mind the way to heaven consider what lyeth in our Text the goodly company we shall enjoy in heaven It was the speech of good old Grynaeus O faelicem diem quum ad illud animorum concilium proficiscar ex hac turbâ colluvione discedam Grynaeus Oh happy day when I shall depart from the crowd and sink in this world to go to that blessed councel of souls There is but one heaven to hold all Saints they shall all be in one house Hold up your heads O Christians we shall be in that heaven where all the godly Patriarchs Kings Prophets Apostles Martyrs and Preachers are and where all our dear friends in the Lord are who are gone a little before us Doth it affect you to read the stories of the Patriarchs the writings of the Prophets and Apostles the sufferings of the Martyrs the Acts and Monuments of the Kings the Sermons of godly Preachers Oh how will it affect us to see those very persons another day and to be happy with them SERM. XVII Luke 14.24 For I say unto you that none of those men which were bidden shall taste of my Supper CHAP. I. THis verse containeth the conclusion of the Parable the definitive sentence upon the whole In which we have 1. A Preface 2. A Proposition The Preface is a form of speech usually prefixed to raise our attention unto the weighty matter spoken of And this very phrase I say unto you is used near an hundred times by our Saviour in the four Evangelists The Prophets prefaced their Doctrine with Thus saith the Lord. But our Saviour prefaceth his Doctrine with I say unto you The Prophets were but men speaking in the name of the Lord but Christ is God as well as man and therefore could speak in his own name as well as in his father's name because his father and he are one Here the consideration of him that speaks is sufficient to make us receive what is spoken Obser The Authority of the speaker is sufficient ground for the truth and our belief of the holy Scripture The Authority of the speaker in sacred Scripture is altogether divine it being the word of God and so the Authority of the only Deity Quest How doth it appear that those writings which we call the sacred Scripture is the very word of God Resp. 1. It is evident so to be if ye look at the Pen men of Scripture and their impartial proceedings in their writings setting down their own commendations and discommendations
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