a Parable 2 Sam. 12.5 Parables are heard without prejudice when down-right expressions sometimes exasperate CHAP. IV. Use 2. THough Christ did speak Parables often that is feigned or invented yet he never spake a lye or a false thing St. Augustine tells us that every thing that is feigned is not a lye Non omne quod fingimus est mâ—ndaâ—ium sed quando id fingimus quod nihil significat August but that which is feigned without significancy As for Parables they are invented for their significancy and moral and with no intent to deceive Use 3. Take heed of abusing Christ's Parables by straining them too much This is as wringing the nose till bloud comes out Prov. 30.31 Instances may be given out of Popish comments as in that of the Traveller betwixt Jerusalem and Jericho They understand it of Adam surprized by the Devil and make use of his being half dead to prove that Adam was not utterly spoiled of all his first excellencies Then as by the two pence given to the Host they understand the two Books of the Old and New Testaments committed to the Church for the restoring of decayed man so by the phrase Whatsoever may be laid out more They will have to be meant unwritten verities and Ecclesiastical Traditions No parabolical Text must be interpreted against a plain Text There is a plain Text against this Interpretation Eph. 2.1 Here advice and Counsel is necessary 1. Consider the nature of a Parable how it differs from other forms of speech As 1. It differs from an history for that is a narration of a thing done Historia est narratio rei gestae as the story of our Saviour and his Apostles Luke 1.1 Acts 1.1 But a Parable is of a thing invented 2. It differs from an example Exemplum est pars historiae for examples are real instances to illustrate and confirm truth Job 5.10 11. But Parables are but imaginary instances 3. It differeth from a metaphor Metaphora est translatio vocabuli which consists only in the borrowed signification of a word as mourning borrowed from men and applyed unto ways The ways of Sion do mourn Lam. 1.4 Treasure borrowed from money and applyed to wrath Rom. 2.5 But a Parable is a story borrowed 4. It differeth from an Allegâ—ry Allegoria est continuata metaphora which hath it's foundation in a true story and from thence taken to signifie something else Gâ—â— 4.24 But a Parable is founded upon supposition 2. Make a right use of Christs Parables They are mysteries and depths which the world is unacquainted with Therefore 1. Be humble in admiring them because of their excellency On the fulness that is in Scripture Oh the riches that are contained in these golden Mines 2. Be diligent in searching them because of their difficulty Christ's Disciples were careful to ask him the meaning of Parables 3. Be faithful in applying them because of their utility And here observe what our Saviour doth often add unto his Parables as Matth. 25.13 31. Which give light to the Parable stick not at the Letter of a Parable but mind the scope of it Let Parables as much affect you as if they were real Histories CHAP. V. A certain man made a Great Supper c. Sect. 1. HAving heard the occasion and form we are now to consider the matter of these words and that which in order falls under our consideration in the first place is the Master of the Feast who is here called A certain man But who this certain man is Deus benignè humaniter invitans Marlor Verbum incarnatum Christus Deus Homo Gloss Ordinar I find several Authors rather to have several expressions than several opinions Some say thus God rich in mercy so our English Annotations Marlorat saith God courteously inviting after the manner of men Salmeron saith the merciful father who as he is just he is called a Lion but as he is kind and bountiful so he is called a Man and he addeth a reason for the additional word Certain because he was not as yet so clearly known unto the world The ordinary gloss saith Christ God-man and this sense agreeth too with the last words of the Parable ver 24. And it doth not contradict the former I will take in the substance of all these expressions in one Doctrinal observation as the fullest meaning of the words Obser Christ God-man or God in Christ is a bountiful Benefactor unto man 2 Cor. 5.19 God in Christ is here called a Man 1. By way of resemblance Those properties of any worths appearing in man or spoken of man being more eminently in God As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Aâ—ma virumque cano Virgil. Triumviri Decemviri Soveraignty Man in Scripture is put for a man in Authority one fit to Rule or chief in Government Gen. 43.13 Carry a Present to the man that is to the Governour of the Country In this sense the Graecians used the word Man Likewise the Magistrates among the Romans were called by the name of Men whether more or fewer in Authority together as if they were the only men And this sense suits well with our Text as appears by that Parable Mat. 22 the same in substance with this where the Master of the Feast is called a certain King v. 2. Which word denoteth Soveraignty God is elsewhere in Parables called a certain noble man and a certain rich man Luke 16.1 Luke 19.12 Matth. 25.14 It speaks that way of Authority and Dignity wherein man is saved 2. Pity the word Man is used in opposition to the word Lion Tiger or Wolf And it denoteth the more pity when the Relative word Father is added to man Thus God pities us and spares us as a man Mal. 3.17 And bestoweth good things upon us with tender affection Thus he draws us with cords of a man and with bands of love Hos 11.4 A phrase taken from Cattel bred up to draw or carry which by a wise Master are used gently and brought to their labour without any violence 3. Rationality The word Man is put for one who is rational and understanding Ezek. 1.5 10. The invitation of God to sinners in the Gospel is full of reason he dealeth like a man with us not only propounding truth but adding several arguments to perswade us convincing us of the equality and rationality of his ways Isa 1.8 Sect. 2. II. By way of Reality 1. In respect of Christ by whom this Gospel-provision is wherein God shews himself such a Benefactor Thus Christ who is God is really a man There is in him 1. The bloud of a man Shedding of bloud there must be for without it there is no remission Heb. 9.22 The bloud of bruit creatures could not wash away the blots of reasonable creatures wherefore Christ took our nature that he might have our bloud to shed for our sin Heb. 10.4 5 10. There is an Emphasis put upon
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
in express terms as Moses doth his meekness at one time and his provoking God at another time Now as it is a base thing for a man to commend himself so it is a foolish thing for a man to blaze his own faults It appears therefore the Pen-men of Scripture were not led by humane policy but by divine Authority And hereby it is evident they were moved by the Holy Ghost to set down what they did 2 Pet. 1.21 As for that objection which some make from the circumstantial different expressions of the Pen-men writing the same things as the four Evangelists we may retort the objection seeing the difference is not substantial but circumstantial and thence fetch a good argument to prove the divine authority of the Scriptures viz. that the Pen-men did not lay their Heads together about the framing of their writings and did not transcribe one anothers Copies they agreeing in the main and yet differing in things of a lesser consideration which is admirable to consider of 2. If we look at the matter of these writings it is evident it comes from heaven because it tends to heaven directing men thither and taking them off from the world There is not one tittle of it that savours of earthlyness or tends to the maintaining of carnal interest so then as the light of the Sun sheweth it self to be the Sun as the discourse of a learned man proves himself to be learned so the language of the Scripture evidenceth it to be sacred it breathing forth nothing but godliness thereby it appeareth to be the very breath of God 3. If we look at the effects of these Scriptures what a wonderful force they have upon the insides of men Tertullian tells the Jews that those places among the Brittains which the Romans could never come at were subdued by Christ that is by his word Here we may appeal to mens consciences for evidence The awakened conscience of a natural man trembleth at this word The clear conscience of an holy man feels a through change within made by force of this word I can speak it by experience saith Erasmus that there is little good to be gotten by the Gospel if a man read it cursorily and carelesly but if he exercise himself therein constantly and conscionably he shall feel such a force in it as is not to be found again in any other book whatsoever 4. If we consider the preservation of these Scriptures That writings penned by so many several men at so many several places in so many several ages should be kept so entire together is more than humane power to bring it to pass The Reason why the Authority of the Speaker is ground enough for our belief of Scripture is Because as God is so Almighty and independent as none can contribute to his being so neither to his truth Let a man but grant a God and he must needs grant his authority to be authentick and that absolute credence is to be yielded to him Hence those Heathen Law-givers Numa Lycurgus c. would needs seem to derive their Laws from some Deity And Mahomet's dictates may not be disputed upon pain of death Let God be true and every man a Liar Rom. 3.4 and Christ Jesus is truth it self John 14.6 and God in Christ is that God who cannot lie Tit. 1.2 CHAP. II. Vse 1. THis shews us the difference between the holy Scriptures and other writings No other writing must be believed barely for the Author's sake but for their agreement to right reason or to the rule of these holy Scriptures In other Sciences we first know and then believe but here it is otherwise we must believe the truth and integrity of the Scriptures because they are of God and then we shall know whether these things are of God or not Humane Authors are apt to go awry in their writings being biassed by self-interest and therefore must not presently be credited as Learned Scâ—liger observeth of Baronius that he did not write but make Annals This also shews us the vanity and vileness of thâ—se who so magnifie reason as they vilifie faith who will believe no more than they see reason for Quid proderit Papismum â—eliquâ—sseâ— et in Socinâ—am 〈◊〉 incidisse câ—lâ—um imagi num detâ—â—â—â— et cul tum maginâ—tionum ampleâ—â—i Prideaux who think it beneath a rational creature to ground faith upon the Authority of the Speaker Such are the Sâ—cinians That which is said to be spoken by a person of Quality of this Nation of that judgment is a very prophane speech Whaâ— saith he do you talk to me of faith Give me reason every Cobler may have faith But the Scripture saith Faith is the evidence of things not seen Heb. 11.1 the demonstrative evidence it is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but saith corrects both faith helpeth at a dead lift Use 2. Yet this doth not make that we should take divine truths upon trust when men utter the same though they quote Scripture for what they speak let who will be the preacher we should examine what we hear Act. 17.11 there is a judgment of discretion that belongs to every one to make trial of their own actions Secondly this doth not make Christian Religion irrational no Ratio Christianorum est fides Luther it is a most reasonable service Rom. 12.1 where we cannot see a natural reason for what we believe yet it is most reasonable we should believe it when we know the Supream cause hath spoken it The knowledge of the Scriptures and the power of God would make those things credible to faith which seem impossible to reason Matth. 22.29 Use 3. Let us be ashamed of our slowness to believe what is spoken in the sacred Scriptures As it is our misery that we are so dull to conceive so it is our folly that we are so slow to believe divine truths Luke 24.25 let us be sure throughly to understand those arguments which prove the Authority of sacred Scripture let us believe God upon his bare word believing though we have not seen John 20.29 grounding our faith according to our duty upon the Authority of the Speaker Study the Supremacy of God's Authority This made the Centurion believe Christ upon his bare word Matth. 8.8 9. And be acquainted with those Experiments that assure you that God is as good as his word Such as that of God's delivering Israel out of Egypt just at the time appointed Exod. 12.41 God kept his word to a day 1. Herein is the high commendation of faith when we can thus believe God on his bare word This made Christ say of the Centurion's faith he had not found so great faith no not in Israel Matth. 8.10 he admired it as incomparable and matchless Some required Christ to come to them others required Christ to
the Bramble a base Plant usurping Authority when the more noble Trees the Olive the Fig-tree and the Vine refuse it In a word that the good man is compared to the green-tree and the wicked unto the dry The Scripture is very copious in borrowed expressions and partly for our weakness condescending to us to make us to understand the deep Mysteries of God by earthly things It sets forth Christ as one noteth 1. From inanimate things from the Sun the Stâ—r a Rock 2. By vegetative the Root the Branch 3. From sensitives the Lion called the Lion of the Tribe of Judah 4. From Rationals the Son of man to shew that Christ is all in all Parables are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the nature of the thing doth make the comparison as in that of the seed the variety of increase by the word preached is expressed by the greater or lesser increase of the grain according to the ground whereon it falleth Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the disposition or affection makes it as when Christ compareth himself to Children piping and dancing to express the mild means he used for the saving mens souls Or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a passion or perturbation makes it as when Christ's coming is resembled to a Thieves Burghlary or to a woman's travel for the suddenness and affrightment Or 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the action is only brought for comparison as in the Parable of the unjust Steward Luke 16.6 that as he made friends of his Masters money against an hard time so should we of the goods lent us by the Lord by giving alms to the poor whose prayers may help us in the day of tryal Our Saviour was frequent in the use of Parables in his discourse and doctrine and therein he acommodated his speech to his Auditors The Jewish Nation was much used to Parables as appears by the doctrine of the Prophets of old So the corruption of the Church is set forth by the similitude of a degenerate Vine Isa 5. and of a most unclean harlot Ezek. 16.30 31. c. we read Ezek. 21.2 6. Of a Parable of a Wood to be burnt with fire then the Prophet is commanded to turn his speech to the men of Jerusalem and to denounce destruction to them from ver 7. ad 10. at length he is commanded to sigh and groan and lament bitterly even to the pain of his loins And if they enquire into the cause of these things to answer because evils are coming at which every heart shall melt away Now by this kind of language Christ took a course to enflame their minds after Gospel mysteries And albeit divine mysteries were veiled in the Parables as barely propounded to the reprobate world making them the more inexcusable through the just judgment of God yet these mysteries were revealed by Parables as clearly expounded to the elect through the goodness of God in Jesus Christ But although Parables do familiarly explain and illustrate divine truths yet they darken divine truths to some to whom it is not given to know the mysteries of the kingdom of heaven and our Saviour saith that therefore he spake in Parables to them because they seeing saw not and hearing heard not nor did they understand A singular judgment of God on them for their contumacy and contempt of the Gospel It is an observation of Oleaster that the holy Prophets especially to great men spake most in Parables that since the people were so shy of naked truth it might be presented in some Guise Doubtless the design of our Saviour in laying things under parabolical expressions and as it were out of sight was that his hearers might seek out the things hereby intended with more diligence and find them with more pleasure for this way of Illustration makes things very delightful and pleasant and it is not only a way whereby the ignorant may be made to understand but the scope of them being once found it will then appear that no falshoods but real truths are contained in them because truths not falshoods were not only intended but signifyed by them and so Parables are not only lawful but commendable and very grateful to the ingenious Reader or Hearer How then should every one desire to know the meaning of Scripture-parables as Christ's Disciples came unto him saying Declare unto us the Parable of the Tares of the field Matth. 13.36 that so they may come to the clear and sound knowledge of divine truth Parables are pleasant like a Picture drawn with lively colours And profitable also Galeacius Caracciolus that noble Marquess of Vico was converted by a similitude used by Peter Martyr in a Sermon seconded with private discourse Much honoured in the Lord Here you have in this ensuing Treatise which I humbly Dedicate to you a judicious Explanation and faithful Application of one of our Saviours Parables The Parable of the Great Supper to which many Guests were invited The Author was better known to you than to my self yet not altogether a stranger to me He was not only a word-man but a work-man a work-man that needed not to be ashamed a pattern of wholsome words in sound teaching a pattern of good works in well doing so that a man might read his Sermons written as it were in the lines of his life He was a light of direction in teaching and a pattern of perfection as it were in his life His Preaching and his Practice his Words and his Works agreed together The Law of God is a Lanthorn good example bears it it is safe following him that carrys the light That Minister only know how to speak well that hath learned to do well Then doth the seed of the word bring forth fruit when the godliness of the Preacher doth water it in the breast of the Hearer Thus eraving pardon for this my boldness that the Lord may add to those gifts and blessings he hath bestowed upon you is the prayer of Your most humble and affectionate Servant in the Gospel W. GEARING Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge THe Protestants Triumph being an exact answer to all the sophistical Arguments of Papists By Ch. Drelincourt A Defence against the fear of Death By Z. Crofton Gods Soveraignty displayed By William Geering The Godly Mans Ark or City of refuge in the day of his distress in five Sermons with Mrâ—s Moores Evidences for Heaven By Ed. Calamy The Almost Christian Discovered or the false Professor tryed and cast By Mr. Mead. Spiritual Wisdom improved against temptation by Mr. Mead. The Doctrine of Repentance Heaven taken by Storm The Mistery of the Lords Supper A Divine Cordial A word of comfort for the Church of God A Plea for Alms in a Sermon at the Spittle The Godly Mans Picture drawn with a Scripture-pensil These seven last were written by Tho Watson The True bounds of Christian freedom or a Discourse shewing the extents and
his Linnen cloathing used in holy vestures 1 Sam. 2.18 Pliny tells us that the cloathing of the Egyptian Priests was of Linnen and 't is thought they took the custom from the Jewish Priests who were appointed of God to wear such Garments Exod. 28.42 43. 3. His Prophetical Office shadowed out by the Ink-horn he had by his side Prophets were to declare the mind of God by speaking and writing Be further exhorted to hearken to this O ye children of men God as a certain man calls unto you O men and to you O sons of men Prov. 8.4 To the higher and meaner sort of people The poor are Gospellized saith our Saviour Smyrna was the poorest but the best of the seven Churches Well! Let all sorts of men obey this call Especially when we consider those relative words in Scripture added to this word man As 1. A King Matth. 22.1 Obey him as your lawful Soveraign 2. A Master Eph. 6.9 That Master of whom the whole family in heaven and earth is named 3. A Father The father of glory Eph. 1.17 A father that hath a kingdom to bestow upon every one of his children 4. An Husband 2 Cor. 11.2 Thus the Church of God is called the Lamb's wife Rev. 19.7 Some Husbands are fierce like Lions but Christ is gentle like a Lamb. Let such loving terms whereby God is pleased to familiarize his mercy to you perswade you to close with it SERM. III. LUKE 14.16 A certain man made a Great Supper c. CHAP. I. HAving spoken of the Maker of the Feast we are next to consider the feast which is made called here a Great Supper Some say the Gospel with the effects of it is meant by this Great Supper Others say the grace of God in Christ The bread of life say others Eternal blessedness say others All these terms amount to the same sense including all spirituals and eternals for the making up of man's welfare Quest But why is this called by the name of a Supper Resp. Some answer thus because it is the last refreshment manifest now in the latter days towards the end of the world And in respect of this supper they will have the law of nature to be as a breakfast and the law of Moses as a dinner But I suppose the meaning of the word may be best gathered from the manners of people about their daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non tam sacâ—le ut prandium â—areâ—ur nam veterâ—m prandium parcius fâ—ugâ—liù◠erat Coenâ— vero exquisitioâ— lautior quum sinitis dici laboribus genio hilariùs plenius indâ—lgevatur Caenâ— q. Kowâ— quia antiquitù◠scorsim solebant prandere Romani coenare cum amicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantuâ— The two usual times of eating both to the Graecians and Romans and Jews are those we call dinner and supper And their manner was to dine more sparingly and sup more liberally And of old the Romans were wont to dine by themselves and to sup with their friends Hither likewise the Etymologies of the Greek and Latine words refer yet must we not stand too exactly to difference words that are akin for dinner and supper are put sometimes for one another That which St. Luke here calls a supper St. Matthew calls a dinner Matth. 22.4 So that the meaning is A feast at any time of the day The Epithet Great may well be adjoyned because the provision is so plentiful for the recovery of lost man CHAP. II. HEnce I shall observe this point of Doctrine Observ That Gospel-provision for the good of souls is plentiful It is compared here and else where to a Great Supper Herodotus tells us the Egyptians had their greatest Feasts their Marriage feasts at supper It is also compared to a feast of fat things delightfully refreshing the body with Wines on the Lees well refined Isa 25.6 Quest 1. What is this Gospel-provision for the good of souls Resp. It is the only way of man's salvation since the fall begun in grace and swallowed up or perfected in glory revealed in the holy Scriptures by the Prophets and Apostles 1 Pet. 1.9 10 11 12. Quest 2. How doth the provision appear to be so plentiful how doth the feast or supper appear to be so great Resp. 1. Look at the maker of this feast it is the great God who is rich in mercy and great in love Eph. 2.4 5. Whose manifold wisdom hath appeared in the contrivance of this provision Eph. 3.10 'T is as the feast of a King and that for the Marriage of a son Matth. 22.2 And no cost is spared at such seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients had not only feasts at their marriages but feasts before and after they abounded in feasting about the time of marriage 2. Look at the materials of this feast That which is the food of the soul in the first place is Christ himself it is his body and bloud which is the bread of life the food of our souls John 60.51 52. The Great God and our Saviour the eternal son of God Moreover the sincere milk of the word is the food of the soul 1 Pet. 2.2 The word as it is God's institution without the mixture of man's traditions nourisheth the soul More particularly the promises which are exceedingly great and precious 2 Pet. 1.4 More especially the work of grace in the soul whereby it delighteth it self in fatness Isa 5.5.2 And that by a direct act receiving the grace which God offereth justifying sanctifying adopting saving grace then by a reflex act reviewing the grace which is received which more immediately tends to the comfort of the soul Sum up all this here is solidity plenty variety here is for necessity and delight for health and mirth 't is a great supper 3. Look at the vessels at this feast it adds to the greatness of a feast when 't is served in Plate Dishes Cups Flaggons Candlesticks and all in Plate The vessels of the Sanctury were of pure gold Exod 27. The vessels wherein Gospel-provision is serv'd are ordinances And what is said of one ordinance the prayers of Saints may be said of all ordinances of Christ that they are golden vials full of odours Rev. 5.8 Ordinances purely administred according to their Primitive institution 4. Look at the guests of this feast such as sit down and feed on the food provided they are persons of great worth such as obtain like precious faith with the Apostles and Prophets 2 Pet. 1.1 Who sit down with Abraham Isaac and Jacob Matth. 8.11 They are such as are cloathed with the Righteousness of Christ Kings and Priests to the great God of heaven and earth 5. Look at the attendance of this feast the Ministers of the Gospel able Ministers of the new Testament 2 Cor. 3.6 Who are the Embassadours of God and Paranymphs of Christ 2 Cor.
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
Alas be not deceived Abels bloud cryed when he was dead Gen. 4.10 and as there is a voice in the bloud of Martyrs so there is a voice in the Doctrine of preachers after they are dead and gone Use 2. Yet God doth sometimes continue his messengers among those that are obstinate Ezek. 2.5 though they grow worse by it yet they shall enjoy it surely it will be to make them the more inexcusable Here is one of the depths of God's judgments that those enjoy the means who grow worse by the same and those want the means who would grow better by the same but Christ pronounceth the severer wo against such Matth. 11.21 who abuse that means which others would improve On the other hand though those that refuse the Gospel cause Ministers to go from them yet those that receive the Gospel cannot always keep Ministers with them St. Paul was called away from those that wept sore at his departure Act. 20.37 38. Christ hath the stars in his right hand and he placeth and displaceth them according to his pleasure They that are glad at the sight of their Minister must arm themselves for this affliction their minister must be removed out of their sight Use 3. Refuse not the Gospel when brought to you by the messenger of the Gospel Continue not in your unbelief hearing the Doctrine of faith preached to you do not reject the word receive the message of the Gospel now it is tendred to you in the ministry of the word The messengers of the Gospel will not always continue Walk in the light while ye do enjoy the light John 12.35 believe in Christ who is the true light ver 36. be guided by the spirit of God according to the word of God follow the Doctrine and examples of Gods faithful messengers who are called the light of the world Matth. 5.14 obey them that have the rule over you submit to them that watch for your souls Associate your selves with the children of light 1 Thes 5.5 maintain intimate familiarity with them whose words are pure whose lives are shining Be ye perfecting holiness on earth by way of preparation for the perfection of holiness in heaven every degree of grace is a step to glory CHAP. IV. And shewed his Lord these things HAving heard the return of the messenger we are now to hear the report that is made And shewed The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to relate or to bring back again an answer to a message that was sent A word frequently made use of by humane writers in that language Poets Orators Historians Moralists and by some in this sense to make report as Embassadours do when they return from their embassage So that great Moralist makes use of the word which sense suits well with our Text. His Lord that is he who made the feast and sent him as a messenger to invite These things that is the very naked truth of those several excuses as they were given in by the Recusant Guests without any excusing of their excuses Obser That the messengers of the Gospel do relate unto God those answers which are made by the refusers of the Gospel The answers made by the refusers of the Gospel we heard before in the examination of their several excuses now let us see how the messengers do relate or shew these things unto their Lord. 1. By producing the commission they had to speak in God's name they shew unto their Lord the dispatching of their errand according to his mind He that had the five talents said Lord thou deliveredst to me five talents and behold thus and thus I have made use of them And so he that had the two Matth. 25.20 22. Lord saith the preacher Thou didst put me into such an office Thou didst endue me with such gifts and I did execute that office and employ those gifts among such a people I wholly gave up my self to the work Here be those I spake among let them deny it if they can 2. By declaring what and how they spake by vertue of that commission They shew unto their Lord the Scripture they preached the Texts they handled the Argumens they used the affection they expressed in the discharge of their duty in the work of the ministery John 17.14 15.22 Lord saith the preacher I gave them thy word to whom thou didst send me and though some did receive it yet others did refuse it and hated those who did receive it Thy word I taught without mixture and deceit pressing the Authority of thy sacred majesty 3. By complaining of the obstinacy of those who hear the word Lord who hath believed our report Isa 53.1 Lord how few are there that regard what we speak They look upon thy word as our report as though it had no other Author than our selves and so give no heed or credit to what we say They consider not that thou speakest when we speak and so they think they are not bound to believe us 4. By reporting the ill usage they meet withall from the opposers of the Gospel They shew their Lord what they suffer for his names sake The Apostles returning from their Adversaries to God said And now Lord behold their threatnings Act. 4.29 Lord saith the preacher behold how many speak against us because we speak for thee how many threaten us because we denounce thy threatnings against them for their sins We may be sure that God hearkens to such grievances 5. By appealling to God as the supream power whose name hath the greatest wrong by the opposers of the Gospel Act. 4.24 25. They shew unto their Lord that the opposition of enemies is not so much against them poor servants as against himself and Son and heir Christ Jesus In outward appearance it is against us but of a truth it is against thy holy child Jesus CHAP. V. NOw the time when the messengers of the Gospel do make this report is 1. In this life when they address themselves to the throne of grace by prayer Act. 4.23 24 31. As the speak from the Lord so they have daily occasion to speak to the Lord and they must tell him of their hearers manners as well as tell them of his mind yet so as in this life while there is hope to beg pardon in their behalf Luke 23.34 Those many souls brought in at St. Peters Sermon Act. 2. Some attribute as a gracious return to the fore mentioned prayer of our Saviour and some make St. Pauls conversion as an answer to St. Stephens prayer lay not this sin to their charge 2. In the life to come when they appear to give up their account at God's tribunal then they shall lay all open and speak plainly against all that oposed the truth Like as the the Prophets sometimes prophetically desired absolutely that the curse of God might fall upon such enemies of theirs Jer. 18.20 23. which kind of imprecations though God's messengers must not now follow yet
come upon you if you beat it back it will return to them Mat. 10.13 Consider ye it is not the presence of ministers in your streets will serve you in any stead unless you make good use of them There be those will make this their plea before Christ at the great day Thou hast taught in our streets Luke 13.26 If ye make no good use of the messengers of the Gospel in your streets whom God sends in mercy you may have other kind of guests in your streets whom God sends in judgment The sword may be in your streets Chariots raging in your streets Nah. 2.4 the wounded in the streets Lam. 2.12 carkases torn in the streets Isa 5.25 pestilence may be in your streets Ezek. 28.23 famine may be in your streets Isa 24.11 As these judgments have been and are in the streets of others God grant that there may be no such complaining in our streets Psal 144.14 SERM. XIII Luk 14.21 And bring in hither the poor and the maimed the halt and the blind CHAP. I. THese words contain the final cause of the former viz. the end why the Master of the feast bid his servant go out quickly into the streets and lanes of the City it was to bring in hither the poor and maimed c. where observe first how the guests come unto this gospel-provision it is by being brought in hither whither they are invited Hence I note Observ God sends the messengers of the gospel out to bring the gospel-hearers in Matth. 28.19 20. we have heard how and whither the messengers are sent out now we are to enquire how they are to bring in hearers The notation of the Greek word used in the Text will give us some light here while we consider the several acceptions of the word 1. It signifies to bring in by way of discovery as an Introduction in a Book which serves for the help of the Reader that he may gain the more exact knowledge of what is written An introduction is a writing Introductio est scriptia qua prima urtis alicujus elementa tradimus ad eam lectores velut introdâ—cimuâ— i. e. ad ejus cognitionem wherein the first Elements of an Art are delivered by which that Art or Science is the more easily learned Thus ministers Sermons should be as introductions to shew their hearers the way how to attain saving knowledge I shew unto you saith St. Paul to the Corinthians a more excellent way 1 Cor. 12.31 Thus then Bring them in that is shew them the way wherein they should walk Isa 30.20 21. point out Jesus Christ to them who is the way John 1.29 2. It signifies to bring in by way of authority as a citation or summoning into a Court of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost so Demosthenes makes use of the word So should ministers warn and teach men that they may present them perfect in Christ Jesus at his Tribunal Col. 1.28 that they come to trial and abide the trial so should we bring men in that they may be found to praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 3. It signifies to bring in by way of conjunction as two streams or Rivers are brought into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer the strength of them brought into one channel that did run into two or more So Homer useth the word So preachers should labour to bring their hearers into one way who go in several ways Other sheep have I saith Christ and them also must I bring and there shall be one fold John 10.16 This mâ—st be their work who are shepherds under Christ CHAP. II. Now for the manner of this bringing in it must be 1. BY convincing arguments with plainness and fidelity telling them of the necessity of Regeneration faith and repentance unto eternal life reasoning out the case with them concerning the worth of a soul the danger of a natural estate the uncertainty of this world the eternity of that which is to come the hatefulness of sin the loveliness of grace the incomparableness of Christ 2. By affectionate expressions making use not of exasperating but mollifying language Phil. 3.18 19. for grace is not enforced but distilled into the mind exhortations should proceed from compassion Words should be fitted to the matter for the more ready conveyance of it into the hearts of the hearers 3. By an exemplary life answerable to the Doctrine which is delivered a sober grave holy example The preacher of good Doctrine must likewise be a pattern of good works Tit. 2.7 The truth of this point will appear if you consider 1. The nature of men to whom the Gospel is sent they are rational creatures and so to be wrought upon in a rational way by bidding them Consider their ways Hag. 1.5 to commune with their own hearts Psal 4.4 this is the way to illighten the understanding 〈◊〉 perswade the will to stir up the affections 2. The nature of the Gospel which is sent to men Fides estratio Christiani hominis Luther it is a reasonable service Rom. 12.1 In those points of Christianity where there is no reason for the thing believed yet there is very good reason for the belief of the thing and that because of the Authority of the speakèr 3. The nature of that happiness which is the fruit of the Gospel this is suited to a rational creature here is truth in it which is the object of the understanding and Good which is the object of the will John 17.3 Quest Whether are Gospel-messengers to bring in men Resp. It is said Bring them in hither in general that is into the nouse of God 1 Tim. 2.13 or into the Garden of Christ More particularly thus 1. Into the unity of the faith Eph. 4.13 to partake of the Doctrine of Christ 2. Into the bond of peace Eph. 4.3 to partake of Christian fellowship maintaining communion with them who agree to walk according to the order of the Gospel CHAP. III. Use 1. THis informs us that men naturally are without Eph. 2.12 without Christ all out of him are without life 1 John 5.12 Without the common-wealth of Israel Those that belong not to Christ as the Head belong not to his Church as the body without the Covenants of promise They who have not to do with the Church have nothing to do with the priviledges thereof Why the Covenant though but one is put in the plural number and why the promises though many are put in the singular number Bezain Eph. 2. Beza gives the reason because the Covenant was often renewed and because the promises are all but one in Christ Jesus 2 Cor. 1.20 without hope it is onely the heirs of promise that cast the Anchor of hope into heaven Heb. 6.17 18 19. others may presume but hope they cannot he that hath no hope of an happy life hereafter will not trouble himself about leading an holy life here
touch them but the Centurion required no more than this that Christ should only speak the word 2. Do ye not trust many a man upon his bare word whom you look upon as a man of credit and shall we not much more believe God because of his Authority speaking to us though we see not a reason of such and such things 3. It is a base affront to the Lord not to believe him upon his word herein we carry the matter so as if his word were not to be taken as though God were no better than a Liar 1 John 5.10 Such as these trust God no farther than they can see cause or reason to yield unto him How shall we know a Christian from another man but by adding faith to his reason and that about the things here below Those of China say that they only see with two eyes and the rest of the world but with one it is most true of real Christians they only see with two eyes the eye of reason and the eye of faith and the rest of the world with reason only 4. Consider who Christ is that thus speaks I say unto you He is the Image of God Heb. 1.3 The word John 1.1 he that came out of the bosom of the father that came down from heaven I say unto you you must be thus qualifyed if ye will be saved CHAP. III. That none of those men that were bidden shall tast of my Supper FRom the Preface I come to handle the Proposition in which there is 1. The Subject concerning which something is spoken None of those men which were bidden The praedicat which is spoken concerning that subject shall tast of my Supper For the subject None of those men that excused themselves verse 18 19 20. The Grandees of the Jews ranked under those three sorts the Honourable the Wealthy the Voluptuary And the Greek word in the Text denotes the prime of men That were bidden that is solemnly and earnestly invited verse 16.17 and yet refused to come verse 18. to partake of that which was provided for them And so by consequence no other of the same behaviour of what rank soever in the world And if not the greater rank then not the meaner shall escape unpunished for the contempt of the Gospel Observ God is resolved that none o◠those who refuse the Gospel shall obtain good by the Gospel Now they that refuse the Gospel are such as absolutely and finally do refuse it who continue in the contempt of it notwithstanding all means used that they might embrace it Which refusal of the Gospel may be farther explained 1. From the example of the Jews pointed at in this Parable who had the first offer 〈◊〉 the Gospel when Christ came in the flesh The chief of that Nation and the generality of that Nation continued in the absolute refusal of the Gospel 2. In their persecuting Christ unto the death Act. 4.27 28. They denyed the holy One and the just and preferred a murderer Act. 3.14 The implacableness of their rage appeared in that dreadful curse they wished upon them and theirs Matth. 27.25 thirty eight years after this fearful imprecation in the same place and close by the same Tribunal where they cryed out His bloud be upon us c. Historians tell us multitudes of them were slain by the sword 3. In their thrusting the Gospel from them brought to them by the Apostles after Christ's Resurrection from the dead Act. 13.46 4. In their not submitting to be saved by the Righteousness of another Jesus of Nazareth will not go down with them Their ignorance and pride cannot bear it This appeareth also from the practice of many living under the Gospel who continue in the contempt of it 1. Such as continue grosly ignorant of the mystery of the Gospel with affected ignorance having no desire after saving knowledge like them in Job 21.14 affected ignorance is the Mother of mis-rule and mis-chief 2. Such as continue wilfully disobedient to the rule of the Gospel opposing themselves The Apostle puts both the ignorant and disobedient together as the proper fuel for hell fire 2 Thes 1.8 their ignorance shall not excuse their disobedience CHAP. IV. GOd's resolution that no such Gospel-refusers shall have any good by it appeareth 1. By the denouncing of his wrath against such in a most dreadful manner swearing in his wrath not rashly but advisedly that they shall never enter into his rest that will not come under his Government Heb. 3.11 2. By the execution of his wrath against such in a most destructive manner Severity on the Jews who fell so sadly that they lie under the wrath of God unto this very day Rom. 11.22 and are not able to recover themselves Thus much for the discovery of God's resolution herein Now I shall shew that no Gospel-refusers shall receive any good 1. As for the openly profane the Roman furious souldiers destroyed the Jewish Gospel-contemners Matth. 22.7 because they resisted the sword of the spirit the word of God that it did not enter into their hearts therefore the sword of the enemy entred into their bowels 2. As for close hypocrites God's all-seeing eye will discover them and his Almighty hand will destroy them Matth. 22.11 12 13. God puts the hypocrite to a stand when he questions him so that he shall not have a word to speak for himself The high ones that refuse the Gospel shall not be respected for their greatness and those that are low shall not be pityed for their meanness God is thus resolved against these men becuse they do what they can to frustrate God's design in sending his Son into the world Psal 2.1 2 3 4. Christ came to dissolve the works of the Devil CHAP. V. Use 1. THis informs us that it is not possible for any one to escape damnation who neglects salvation Heb. 2.3 for those who have transgressed the Law it is possible for them to escape by having recourse unto the Gospel but as for those who refuse the Gospel the only remedy how can they escape A man that will use no means must needs miscarry Here also ye may see that no outward priviledge can exempt a people that is obstinate from divine vengeance Jerusalem the Vine which God's right hand had planted must be pluckt up when it proves unfruitful and degenerateth Use 2. Though God's act of justice run thus generally yet we must Caution it with a double proviso in reference to the Jewish Nation against which this was threatned 1. Provided this extend not so universally to the subject as to exclude particular Jews that did comply with the Gospel Rom. 11. Though such as had pesecuted the Gospel which was St. Pauls case yet seeing they continued not so to do but returned to God through Christ it was well with them 2. Provided this doth not extend so perpetually unto time as for ever to exclude the Jewish Nation from closing with the Gospel for they shall