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
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
of sinners are capable of conversion Christ came from Gentiles and sinners why then may not Gentiles and sinners come unto him 4. The wise-men of the East who were Gentiles were welcome when they came to worship Christ the King of the Jews by their gifts they acknowledge Christ the great propitiatory of the world 5. Christ when he preached on earth had mercy upon a woman of Samaria John 4. and upon a woman of Canaan Mat. 15.22 she grants she was an heathenish dog but yet crumbs of mercy she did expect and she had her desire with a large Encomium of her faith 6. Christ by his death hath broken down the partition-wall Eph. 2.13 14. that the Gentiles might come to the Jews and take those priviledges which belonged to them as well as to the Jews 7. Christ after his Resurrection did enlarge the commission of preaching the Gospel Though before there was a restriction in the commission Go not in the way of the Gentiles Matth. 10.5 yet afterwards he bids them go teach all Nations Matth. 28.19 and preach the Gospel to every creature Mark 16.15 8. The Apostles did turn to the Gentiles upon the refusal of the Gospel by the Jews Act. 13.46 The Jews had the offer of the Pearl of great price of the purchase of truth but they made light of it 9. The Gentiles did embrace the Gospel witness the many Churches that were founded among the Gentiles at Corinth Rome Ephesus Colâ—sse Phillppi Thessalonica and those who did embrace the Gospel were as compleat in Christ alone as ever the Jews were in all their height Col. 2.10 11. CHAP. IV. Use 1. THis informs us of the unquestionable mystery of the Gospel God manifest in the flesh preached unto the Gentiles believed on in the world 1 Tim. 3.16 A great mystery that those who were the profest enemies of God worshipping dumb idols for so many ages together should of a suddain become the special friends of God turn from so many Gods to cleave to one God The Ephesians who were much addicted to the black Art yet the Gospel coming in the power of it to them it made them burn their conjuring books though of a very great price Act. 19.18 19 20. Here also ye may see that God is no respecter of persons This inference Sâ— Peter draws from our Doctrine Act. 10.34 that is of their outward estate and condition as Countrey Sex Wealth c. Outward things neither please nor displease God â—ut as for inward qualifications the impressions of his own spirit and works of Righteousness flowing from the same those he doth respect add graciously accept ver 35. he accepts not one man before another but he accepts a Saint before a sinner Vse 2. Though we say the Gentiles have now leave to believe yet we must know it was allwaies lawfull for them to embrace the true Religion Those of them that would might turn Proselites to the Jews and some did so in severall nations of the world and in severall ages of the world before the time of the Gentiles general vocation came As Jethro of the Midianites Job of the Vzzites Naaman of the Syrians Araunah of the Jebusites â—rijah of the Hittites Ruth of the Moabites Corneâ—ius of the Romans the Eunuch of the Ethiopians Secondly though we say it is as lawful for the Gentiles to believe as it was for the Jews yet the greater and more learned sort of the Gentiles are as backward to believe as those of the Jews were Have any of the Rulers or Pharisees believed on him John 7.48 thus it was among the Jews and was it any better among the Gentiles At Corinth not many wise nor mighty nor noble were called 1 Cor. 1.26 At Athens among the Scholars no Church founded The Philosophers there scoffed at the strangeness of the Gospel Act. 17.18 Thus it hath been in several ages Ulpian the chief Lawyer Gâ—len the 〈◊〉 of Physician Porphyry the chief Arâ—sâ—â—â—e 〈◊〉 Plotinus the chief Platonist Libâ—nâ—us 〈◊〉 cian the chief Orators in that age wherein they lived were all profest enemies to Christ Use 3. Let us Gentiles consider of that provision which God hath made in the Gospel for Gentiles 1. The salvation of God is sent to the Gentiles Act. 28.28 2. God hath opened the door of faith to the Gentiles Act. 14.27 hath acquainted â—he Gentiles with the way of applying the Gospel 3. St. Paul one of the chief of the Apostles is called the Apostle of the Gentiles Rom. 11.13 designed of God purposely for the good of the Gentiles to bear God's name before the Gentiles Act. 9.15 to write God's mind unto the Gentiles Now let us Gentiles bless God for this good news of the Gospel Rom. 15.9 10 11 12. Let the Isles be glad and sing for joy Let us of this Island bless God for the plentiful preaching of the Gospel Let us Gentiles make much of the Gospel be desirous to hear it and subject our selves to it Act. 13.42 48. let us fear while we consider that the Jews were cut off when the Gentiles were graffed in Rom. 11.20 know this God hath not tyed his promises so to any mans seed but that they may be cast off if they degenerate And let us Gentiles wait and pray for the fulness of the Gentiles and the conversion of the Jews Rom. 11.25 for the fulness of the Gentiles let us pray Lord Let thy way be known upon earth and thy saving health among all Nations Psal 67.2 and for the conversion of the Jews they shall come in and so all Israel shall be saved That is the Nation of the Jews shall be brought in by the power of the Gospel to profess the Christian Religion and so many of them shall be actually saved as belong to the number of God's elect Though obstinacy lie never so long upon the Jews yet none of them within the Covenant shall be lost From Sion shall the deliverer come Non quia ibi natus sed quia inde doctrina ejus exivit in universum mundum Aquin. c. not because he was born there but because his Doctrine went forth from thence into all the world saith Aquinas Which sense agrees with the Prophets words Isa 2.3 The law shall go forth of Sion and the word of the Lord from Jerusalem Use 4. This Doctrine is comfortable to the converted Gentiles for they are now fellow-Citizens with the Saints upon earth Eph. 2.17 They are admitted into the new Jerusalem which hath twelve gates That sheweth that there is every way access unto Christ They shall hereafter be fellow-inhabitants of the heavenly Canaan with the ancient Patriarchs of the Iews They shall sit down with Abraham Isaac and Iacob in the kingdom of God Matth. 8.12 sit down with them fellow-like equal with them Abraham was a great man upon earth but he is greater in heaven and the poorest Saint shall be where he is Poor Lazarus sweetly resteth in his bosom CHAP. V. Into
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
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
men may look upon him and be taken with his perfect beauty Come and buy Isa 55.1 ye can bring nothing to purchase Gospel-provision but ye may make it as truly yours as any thing you have bought is yours by your applying it by a true and lively faith Come also and eat Isa 55.1 Labour to taste the sweetness of this Gospel-provision in a way of experience live so that it may appear you are nourished by Gospel-food Finally come and rejoyce together Psal 95.1 give thanks for all those Gospel-mercies he bestows upon you Quest Here it may be demanded who should come Resp. 1. Come ye distressed souls that know not where to have ease elsewhere Come all ye that labour and are heavy laden Matth. 11.28 steep your souls in this sweet sentence of our Saviour 't is a precious cordial Mr. Midgeley sometime Minister at Ratchdale in Yorkshire A remarkable story oppressed with melancholy and sad temptations to self-murder and going down to the water-side to drown himself having the new Testament in his pocket took it out and opening it happily cast his eye upon this Text come unto me all ye that labour c. whereupon he was so supported that he uttered these words sayest thou so then will I not drown my self Ah precious word of God! 2. Come ye empty souls that have no money Isa 55.1 that are sensible of your own wants and worthlesness 3. Come ye hungry and thirsty souls that would fain have supply Rev. 22.17 here ye may fill your souls to satisfaction 4. Yea come who will come Rev. 22.17 ye that are willing to take Christ upon Gospel-terms ye shall not go without him Motives to perswade you thus to come 1. Consider Christ cometh down who is the true bread of God John 6.33 he came among us that we might come to him 2. Doctrine comes down and that like rain which shall not return without some effect wrought Isa 55.10 11. God speaketh out of his holy Temple â—h the sweet distilling voice of God in the Gospel 3. Grace comes down the gracious working of God's holy spirit Jam. 1.17 Consider what entertainment ye shall have 〈◊〉 ye come 1. If ye will 〈◊〉 ye shall be most heartily welcome Christ â—aâ—th Him that cometh unto me I will in no wise 〈…〉 John 6.37 If you trust your souls in his hand they shall not miscarry 2. If you now come to Christ by his spirit he will one day come in his own person to fetch you John 14.3 like a bridegroom who having prepared all at home cometh himself and fetcheth his bride and doth not send for her by others because it is a time of the nearest and milest kind of love 3. If you will not come at God's call to obey him God will not come at your call to relieve you Prov. 1.28 Nay inâ—â—eâ—d of this voice come there will be that voice Go or depart from me ye carsed Matth. 25.41 what amazing horrours will then possess you CHAP. VIII For all things are now ready THis clause gives us the reason of the foregoing words All things Some of the Fathers understand these words of both Testaments all the holy Scriptures Others of the mystery of the Gospel in every part of it We may take the meaning of these words of Christ in those other words of his Apostle St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim usurpatur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus rei causa petenda est ex ombiguo Ebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod parationis firmationis notitionem babet all things appertaining to life and godliness 2 Pet. 1.3 Are nâ—w ready Now since the time oâ— Christ's coming in the flesh all things are ready The Greek word in the Text for ready is such a kind of readiness wherein there is sureness firmness compleatness and that according to divine destination So Amamâ— and the ancient Helleâ—â—ises do use the word Hence I observe Sect. 1. Obser That all things appertaining to man's happiness do now appear to be in readiness Matth. 22.4 All things may be said to be ready I. In metaphorical or borrowed words answerable to the language of the Text. 1. The house is prepared wherein this Gospel-provision is made Wisdom hath builded her house she hath hewen out her seven Pillars Prov. 9.1 This wisdom is Christ The house built is the Church 1 Tim. 3.15 that is the mountain wherein the feast of fat things is made The Hebrew word for wisdom is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be honor is causa or by an Ellypsis as if it were wisdom of of wisdoms Junius renders it summa sapientia that is the upper room wherein this supper of the Lord is eaten This is that building of living stones spoken of 1 Pet. 2.5 that select company unto which God adds those whom he intends to save Acts 2.47 the hewing of seven pillars is the laying of a firm foundation such as the gates of hell cannot prevail against the Church of God Matth. 16.18 and the pillars hewen may signifie that spiritual beauty which accompanies the Church's spiritual safety 2. The beasts are killed of which this Gospel-provision consisteth ver 2. the Oxen and fatlings of the King of Kings Matth. 22.4 the typical sacrifices are slain and so is the real sacrifice Christ the Scripture speaks of him brought as the Lamb to the slaughter and he is the Lamb slain acceptable to God nourishing us 3. The wine is mingled which belongs to this Gospel-provision ver 2. mingled either with spices to make it the more delicious or with water whereby Wine in those hot Countries was cooled and became the more refreshing such mingling kept from enflaming those that drank it Hereby is intimated the delicious or refreshing dainties in the Gospel Isa 55.1 4. The Table is spread or furnished by which this Gospel-provision is set forth before others ver 2. The shew-bread is set down which of old represented Christ's body both natural and mystical Christ is evidently set forth before our eyes in Gospel-ordinances Gal. 3.1 5. The attendants are in a waiting posture by whom this Gospel-provision is serv'd unto others Wisdom hath sent forth her Maids ver 3. that is messengers and dispensers of holy things Not that Maids or Matrons or any women are allowed to be Ministers but the allegory is prosecuted with correspondent terms Christ being compared to a Queen the Pastors and Teachers are resembled to Maids of honour Sect. 2. II. In proper and plain words All things are ready thus 1. Litera Scripta Manet The mind of God concerning the salvation of all his elect is ready the foundation of the Lord standeth sure 2 Tim. 2.19 their names are already written in the Book of Life and what he hath written he hath written it shall there abide 2. The work of Christ for the recovery of lost man is ready that
glory Heb. 3.10 there were an 144000 sealed Rev. 7.4 They are many considered in themselves though few compared with others 4. Though the Jews generally refused the Gospel yet they shall generally receive the Gospel and so All Israel shall be saved Rom. 11.26 Some by all Israel understand the whole people of God consisting both of Jews and Gentiles So Calvin Osiander Theodâ—ret St. Augustine Some the Jews only so Pareus CHAP. IV. Use 3. BE exhorted then not to follow a multitude to do evil Exod. 23.2 follow them not 1. In their guids by which they are led Argumentum turpissimum est Turba Seneca Which are 1. Humane commands The multitude in matters of Religion are carryed by the Edicts and Commands of their Governours in all times The ten Tribes walked willingly after the commandment of Jeroboam Hos 5.11 though it was to a false worship Those that take up any form of Religion for mens sake will as soon lay it down again for mens sake Witness those many turnings in this Nation in a short space in the Reign of King Henry VIII King Edward VI. Queen Mary and Queen Elizabeth 2. Humane examples though never so corrupt The conversation of men naturally is traditional according to what they have received from their fore-fathers 1 Pet. 1.18 walking like an herd of Cattel treading in the steps of one another without any consideration follow not such brutish guids 2. In the way wherein they walk follow them not there it is the broad way that the many of the world walk in Matth. 7.13 that way which is easiest or most pleasing to flesh and bloud they take Per viam publicam ne ingredere saith Pythagoras Secondly be perswaded to live contrary to the multitude act upon higher principles lead another kind of life than the most do swim against the stream Strive to enter in at the strait gate Matth. 7.13 14. The way to heaven is up-hill it is directly contrary to that way which the most walk in What do ye more than others Matth. 5.47 The true godly man is set apart from the multitude Psal 4.4 He acts apart from others Noah lived contrary to all the old word Gen. 6.9 Consider that the broad way that the many go in leads to destruction Matth. 7.13 the refusers and disobeyers of the Gospel are punished with everlasting destruction from the presence of the Lord 2 Thes 1.8 9. No sin will gripe so in hell saith one as unbelief or disobedience against the Gospel when a man shall think I might have been delivered but I cast away my self by refusing those rich offers tendred to me in the Gospel Walk therefore in the narrow way that Christ's little flock walks in for this leadeth to everlasting life Matth. 7.14 CHAP. V. With One Consent c. IN these words we have the second particular in the refusal by the Guests invited to the Gospel-provision the unanimity or conspiracy in their refusal Potest commodissimè suppleri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerar they refuse with one consent Though there be a defect of the word for consent in the original yet it is necessarily supplyed in the Translation to make the sense in our language The Greek Tongue speaks thus concisely in other writings This one consent Theophilact interprets by compact or constitution intimating the close combination of these refusers of Gospel-provision Observ The refusers of the Gospel do agree together in that though they may differ in several respects 1. Though they differ in nation yet they agree against the truth Gebal Ammon Amalek c. Psal 83.6 7 8. here were ten sorts of people confederate against God and his people yea some of them were near allyed to Israel whom God would not suffer the Israelites to molest when they came out of Egypt Deut. 2.4 5 9. They combine here against Israel to cast them out of God's inheritance so ill did they reward them 2. Though they differ in Religion yet they agree to oppose the Gospel Thus the Romans and the Jews the Romans worshipt many Gods the Jews but one God and that the true God yet both these people combined against Christ and put him to death The Gentiles and people of Israel were gathered together Act. 4.27 though they agreed not in the profession of Religion yet they agreed in the persecution of Religion and that with extremity of malice 3. Though they differ in opinion yet they agree to oppose them that hold to the truth of the Gospel The Councel before which St. Paul was brought in defence of the Gospel one part was Pharisees and the other part was Sadducees Act. 23.6 The Pharisees held the Resurrection the Sadducees were against it yet both oppose St. Paul's Doctrine 4. Though they differ in affection yet they agree in dis-affection to Christ Herod and Pilate were made friends in putting Christ to death Luke 23.12 'T is ordinary to see some great Persons that envy one another to be as one in opposing good men 5. Though they differ in factions and parties yet they can agree together against the godly party as the Herodians and the Pharisees against Christ Mark 12.13 The Herodians were Courtiers and sought to bring in Tyranny the Pharisees were popular and sought to maintain the peoples liberties CHAP. VI. How they agree will appear 1. IN the design they drive at which is to oppose the power of godliness they set themselves against the holy Child Jesus Act. 4.26 The seed of the serpent is against the seed of the woman That quarrel presently brake sorth in Cain against Abel 2. In the principle they act from natural light carnal reason which is not 〈◊〉 dim-sighted about but prejudiced against spiritual things natural men â—â—ing careless of the prâ—sence of God as they are void of the sea of God Rom. 3.18 3. In the 〈…〉 all by 〈…〉 own will their 〈◊〉 their law Epâ— 2.2 3. and not the wâ—ll of God or his law The will of a natural man is â—ully for sin though his conscience may appear against it Thus wicked men oppose the Gospel with one consent their will standing in direct opposition to God's will 4. In the way which they take to carry on their opposition to the Gospel 1. They lay their heads together as one in a way of consultation The Rulers take counsel together against the Lord and against his annâ—inted Psal 2.2 They have as it were a stock of knowledge in common and are ready to afford each other assistance in resisting the truth 2. They joyn their hearts together in a way of approbation taking pleasure in the sins of one another Rom. 1.32 what one acteth the other liketh and approveth though the one and the other be disapproved of God 3. They strike their hands together as one in a way of confederation Psal 83.5 they enter into league make all as sure as they can on their
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
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
to him shall be welcome they shall have the smiles of his face the kisses of his lips the embraces of his armes to all eternity CHAP. IV. Said to his servant c. THis phrase suits well with that in v. 17. where the servant was sent to say to them that were bidden There the servant spoke to the Guests here the Lord speaks to his servant intimating to us that those who came in the name of the Lord must speak in the words of the Lord delivering the Gospel-errand in the way and manner to others as God delivers it to them Hence observe Observ God speakes unto his servants the messengers of the Gospel that which they must speak to others Luke 1.70 The Revelation of Divine truth in divers manners heretofore was all from God first speaking to his Prophets and then to his people God spake of old in divers manners Heb. 1.1 as Sect. 1. 1. By dreams Thus God revealed to Jacob the mystery of Christ as mediator in the representation of a Ladder reaching from earth to heaven Antiqui fingebant somnium deum alitem et volatilem Gen. 28.12 This was in the night being retired from worldly business that God revealed his mind by dreams These Divine dreams were sent upon weighty occasions and they left a certain perswasion and inward sense of God's presence upon the soul saith Musculus 2. In a most familiar manner Thus God spake to Moses face to face as a man speaketh to his friend Exod. 33.11 A special priviledge that Moses had above the rest of the Prophets God speaking to him not by the mediation of an Angel as to others nor yet by any form or similitude nor yet with terrour and amazement as to others but he spake with God familiarly 3. By Urim and Thummim Josephus saith they shined if Israel marched forward they shined not if they were to stay which words signifie light and perfection Exod. 28.30 They seem to be two precious stones given by the Lord himself to be set in the breast-plate of the High Priest The manner how God revealed himself by Urim and Thummim is not set down in Scripture It is conceived to be as an holy sign that the Lord was to inspire the High Priest with an answer as Sampson's hair was not his strength but the sign of it 4. By Visions Thus God revealed the knowledge of Christ as a mighty one Psal 89.19 This was in the day as dreams in the night In these visions there was 1. The representing of spiritual things by sensible forms Hence God is said to multiply visions and to use similitudes by the ministery of his Prophets Hos 12.10 A plain discovery of deep mysteries Thus the King of Babylons coming against Jerusalem was represented by a great Eagle Ezek. 17.3 12. a fit Emblem as appears by the collation which the Prophet makes As these predictions were called visions so the Prophets were called Seers and they were Hieroglyphical Teachers giving instructions by Emblems 2. There was also the irradiation or shining light on the minds of the Prophets whereby there was the certain knowledge of those divine truths imparted to them Ezekiel saith the heavens were opened and he saw the visions of God The opening of the heaven and the opening of the understanding do make an undeniable demonstration of the point Ezek. 1.1 There was also 3. The impulse of the spirit whereby they were strongly carryed to make known that to others which God made known to them Hence the word of the Lord and the Hand of the Lord are joyned together Ezek. 1.3 The word of the Lord came expresly to him with that evidence and clearness that he could not withstand it and the hand of the Lord was upon him The spirit of the Lord took hold of him and made him carry that word unto the people 5. By inspiration infallibly to set down in writing the mind of God Thus in old time holy men spake as they were moved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcibly moved by the Holy Ghost 2 Pet. 1.21 carryed out of themselves not speaking their own mind but the mind of God In speaking of which the Pen-men of Scripture often spake against themselves they minded not their own personal credit or discredit as other writers do Sect. 2. The Revelation of divine truth to us in these last days is spoken from God by his son Heb. 1.2 That eminently faithful servant of God Isa 53.11 here we must consider 1. Christ spake those words to others which his father spake to him John 17.8 he communicated of his father's secrets 2. The Apostles spake those words which Christ spake to them 1 John 1.3 Paul received all that he delivered 1 Cor. 11.23 and he delivered all that he received Act. 20.27 he declared the whole counsel of God Now 3. Ministers since are to speak that which is spoken in the Doctrine of the Prophets and Apostles and no other Doctrine upon the pain of a curse Gal. 1.8 The reasons why it is thus are 1. That the word which is spoken may appear to be the word of God and not of men 2 Thes 2.13 though coming by men yet not coming from men 2. That those that speak the word may appear to be men of God and sufficiently furnisht for that great work they take upon them 2 Tim. 3.16 17. God is their Teacher they are servants of God for the good of men 3. That those who obey the word that is spoken may appear to be men fearing God trembling at his word Isa 50.10 4. That those who disobey the word which is spoken may appear to be contemners of God how shall men escape that neglect so great salvation concerning the delivery whereof there is such evident demonstration Heb. 2.2 3 4. CHAP. V. Use 1. THis shews us that the preaching of the word is to be delivered as the Oracles of God 1 Pet. 4.11 not rashly and waveringly but reverently and resolvedly The Prophets of old durst not give out any thing to the Church but what God first gave out to them Hab. 2.1 So what is now spoken must be fetched from the holy Scriptures Away then with their practice who thrust the decrees of men upon people for the ordinances of God Then must not the preachers of the word seek to please men for if they should they should not be the servants of God Gal. 1.10 every servant must study to please his own master Ministers must not study to gratifie the humours of their hearers nor must they claw the itching ears of humorous ones Those that do so are not God's builders but the Devil 's dirt-daubers Use 2. Yet this doth not make but that preachers may consult with humane Authors Paul cites the saying of an Heathen Poet Tit. 1.12 Though humane Learning be not so requisite for the delivery of the plain truths of the Gospel yet it is very material for the confuting the subtil cavils of the opposers of
them to step out and they may gather up this heavenly Manna 2. Streets and lanes are places of concourse where there is continual going and coming they are thorow-fares passages in which some are daily and hourly passing by Prov. 7.8 Thus then the going into streets and lanes is the preaching of the Gospel unto men who are a company of Travellers upon earth exhorting them as strangers and pilgrims to abstain from sin 1 Pet. 2.11 whiles they are going to and fro God would have them hear that which may do them good for ever 3. Streets and lanes are places of pastime Boys and Girls are playing in the streets Zech. 8.5 Thus then the going into streets and lanes as the preaching of the Gospel unto the children of men to take them off from earthly vanities and to perswade them unto heavenly excellencies Act. 14.13 15. Eccl. 11.9 10. 4. Streets and lanes are places of merchandise your shops and markets are in your streets Thus then the going into streets and lanes is the preaching the Gospel to supply mens necessities for the good of their souls that they may have food and raiment for their souls The preaching of the Gospel is the holding forth spiritual wares Isa 55.1 where men by believing may make spiritual mercies as surely theirs as any thing is theirs which they have bought Every Lord's day is a market day for our souls 5. Streets and lanes are places for the proclaiming of Acts and Edicts Proclamations are read and posted up in the streets in allusion to which Jeremiah is bid to proclaim the word of the Lord in the streets of Jerusalem Jer. 11.6 Thus then the going into streets and sanes is the preaching the Gospel by an office-ministry sent of God to proclaim the glad tidings of the Gospel Wisdom stands in the tops of the high places and cryeth in the Gates Prov. 8.2 3. as the Herauld and Cryer standeth above the rest that he may be heard CHAP. X. The reasons why God will have the Gospel preached openly are 1. TO shew the soveraign use of the Gospel The leaves of this tree of life are for the healing of the Nations Rev. 22.12 it is for redemption out of every kindred and Tongue and people and nation Rev. 5.9 2. To shew the honourable employment of the work of the preaching of the Gospel it is a work none need be ashamed of Rom. 1.16 God's messengers appear openly in the streets they are not ashamed to hold up their wares against the Sun Their preaching in the light and upon the house tops Matth. 10.27 sheweth that preaching is justifiable before all the world 3. To shew the good will of God who would have all come to the knowledge of the truth 1 Tim. 2.4 he is no respecter of persons but in every place those that fear him are accepted with him Act. 10.34 25. he sends the gospel-invitation into the streets and lanes without prefering one house before another 4. To shew the inexcusableness of men in refusing the gospel-offer They cannot plead they never heard of it Not only the dust of the street but the stones and houses of the street will rise up in judgment against those who refuse the gospel preached CHAP. XI Use 1. THis informs us that a publick ministry is a great mercy The ministry of the gospel by publick persons such as are authorized thereunto and in publick places where any have free leave to attend upon means of grace which the Prophet mentions as a special favour when our Teachers are not removed into corners but our eyes see our Teachers Isa 30.20 teaching in our view not driven to hide themselves This also informs us of several sorts who are blame-worthy in opposing this truth as 1. Such as pretend themselves to be gospel-messengers and decline the publick dispensation thereof who instead of going into streets and lanes to convert men to and confirm men in the faith creep into houses to subvert the faith of some leading captive filly women 2 Tim. 3.6 2. Such as wilfully sit within their doors when the gospel is preached in their streets that come nor forth to hear the voice of wisdom that cries in their streets Matth. 12.42 3. Such as will not suffer the messengers of the gospel to preach openly or to teach in their streets contradicting or disturbing the publick preachers like those in Act. 13.45 or suspending and banishing them when it is in their power Use 2. Yet this doth not make but that upon occasion the gospel may be lawfully preached in private houses Paul taught publickly and likewise from house to house Act. 20.20 in every place Religious service is accepted if it be done in a right manner not but that the conveniency of publick houses to meet in is a great mercy as was hinted before let none then be prejudiced with the circumstance of place so as to be hindered of the substance of the gospel yet there is a vast difference between this going into houses to build up one another in our most holy saith and that creeping into houses as it were by stealth to subvert the faith of others The one is like the visit of a friend the other like the sly entrance of a Thief Use 3. Hear then and give ear you that inhabit the streets and lanes and villages about this Town Jer. 11.6 God sent his Seers to take notice what they did in Jerusalem according to their streets ver 13. your Town is divided into several streets and lanes Take therefore the word of God as though you had a particular message sent into every street and lane this day from heaven God knoweth Maidstone as well as he did Jerusalem ye therefore that inhabit the streets of this Town the High-street the South-side and the North-side of it Week-street Stone-street c. ye that inhabit the several lanes of this Town East-lane Ballock-lane c. look into your hearts and ways Moreover ye that are come out of your doors into the streets meeting the message of God thus openly consider wherefore ye are come as Christ said to the multitudes that went to hear John Baptist What went ye out for to see Mat. 11.7 the reasons why we hear any preacher should be well examined as to hear him because he is an officer in that work John was a Prophet and more than a Prophet John was not a reed shaken by the wind Be ye sure to seek Christ in the streets in the publick ordinances Cant. 3.2 3. Ask the watchmen that go about the City The Priests lips of old were to preserve knowledge Receive those messengers of God into your houses who preach in your streets Mat. 10.12 13. Give countenance and maintenance to their persons give audience to their Doctrine welcome those that come in the name of Christ and give them high esteem for their work-sake Receive us saith the Apostle 2 Cor. 7.2 make room for us in your houses and hearts let their peace
as thou hast commanded c. CHAP. I. IN this verse are two things for the further explaining this Parable 1. The relation of what is done by vertue of the Gospel 2. The notification that more may be done Concerning the first the Relation is made by way of Report unto him who sends out the messengers of the Gospel And the servant said Lord. Which phrase for the substance of it we met with in the former verse The matter related which we are now to enquire after relates to the latter part of the former verse As if the servant should have said Lord thou biddest us go out quickly and bring in hither the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est adverbium similitudinis et veritatis the maimed c. Behold Lord it is done as thou hast commanded This particle As is a note of similitude and of verity The sense may be therefore just like unto the command This word command is an injunction by Authority according to which the messengers of the Gospel must act in all they do Obser What God will have done is done by the ministry of the Gospel Act. 10.42 I. What God will have done declaratively in the offer of grace unto souls when he saith go out quickly into the streets and lanes of the City it is done as he hath commanded and this is done by the Gospel-ministery 1. By their accepting that office which God calls them to Lord it is done I am ready to do tay work which thou givest me in charge here I am send me 2. By their calling upon people to receive that Doctrine which is prepared to them from the Lord. Lord it is done what I received from thee I delivered to them 1 Cor. 11.23 Those talents thou entrustedst me with I have improved for the advancement of the world's Saviour and for the advantage of sinners in the world I have not defrauded any souls of their due Act. 20.20 27. the mystery of the Gospel hath been revealed to them 3. By their beseeching people to walk answerable to that Doctrine which God sendeth to them Lord it is done I have been with them I have gently handled them and sovingly entreated them as thou commandedst me Rom. 12.1 4. By their waiting on people who are bad to see if God in his due time will make them better Lord it is done though thou sendedst me among despicable creatures I was willing to wait upon them to attend thy service 2 Tim. 2.24 25 26. I condescended to my inferiours I d d bear with the weakâ—â— was patient towards the obstinate I was w lling to deny my self any way wherein I 〈◊〉 not deny the truth I was willing to becomâ— all things to all men if by any means I might win some II. What God will have done effectually in the work of grace upon souls when he saith bring in hither the poor Apostoli praedicationis Evangelicae reti colligerunt omnes bonos viros Judaeos Irenaeus and the maimed c. it is done as he hath commanded But this is done by the Ministers of the Gospel instrumentally and principally by the Lord 1 Cor. 3.5 it is done by vertue of God's ordinance with them and his blessing upon them CHAP. II. THe work of grace is also done upon the hearers of the Gospel thus 1. The danger by nature is over the worst is past they have escaped the corruption that is in the world through lust they are got out of prison the shackles of their ignorance and disobedience are knockt off and they set in a state of liberty 2. The happiness of heaven is purchased for them and bequeathed to them Eph. 1.14 John 17.24 Christ hath paid for it and is willing to bestow it upon them wherefore those that have him are said to have life 1 John 5.12 3. The desires of their souls are satisfied as to the truth of what they desire though still they desire more as to the perfecting of what they have fixt upon John 4.14 They thirst no more after another kind of happiness though still they thirst after more degrees of this kind of happiness 4. The disposal of all things here below is for their good Rom. 8.28 Venenum aliquando pro remedio fuit quicquid ad me venerit bonum fict Senec. poison sometimes is an ingredient into a medicine and it doth well where there is a skilful hand to mingle correctives with it Quest 1. Why must that be declared by the Ministry of the word which God would have declared Resp. 1. Because God is Lord and Master unto the messengers of the Gospel they are his servants as in our Text and therefore must speak nothing but what he commandeth 2. All divine truths are inspired of him therefore whatsoever any give out in matters of salvation must be according to what he hath given forth in the sacred Scripture either immediately from Texts of Scripture or mediately by undeniable deductions from those Texts 3. How can it be otherwise for the Lion hath roared who will not fear the Lord God hath spoken who can but prophesie Amos 3.8 So Paul we knowing the terrour of the Lord perswade men 2 Cor. 5.10 11. wherefore the Prophets of old did readily do what God commanded though the things were of such a nature as seemed ridiculous and might expose them to contempt and scorn Ezek. 12.7 Quest 2. Why is that effectually done which God will have effected by the ministry of the word Resp 1. To shew that the election hath obtained it though the rest are hardened Rom. 11.7 what God decreeth is brought to pass The Election is sure the Lord makes it known that he knows who are his 2. To shew the irresistibleness of divine working God worketh and who can let Isa 43.13 No bolts or bars on mans heart can keep him out when he is pleased to take possession of the heart 3. To shew the tenour of the Covenant of grace in the work of grace upon the soul Lord 't is done as thou commandest This is according to the Covenant of grace I will be your God and ye shall be my people Heb. 8.10 I will have it so and it shall be so it is but a word and a work with God CHAP. III. Use 1. THis shews us what an unreasonable thing it is for any to be angry with the messengers of the Gospel for declaring what God commandeth them Some are angry when the word of God by us his messengers comes close to them striking at their beloved sins Alas we cannot help it we are but servants and upon pain of our Masters displeasure must do what he commandeth us deliver his message be it pleasing or displeasing This also informs us that God sets his seal to the ministry of the Gospel The work of conversion is effectually done according to his command he owneth the mâ—nistry whether men will own it or no 1 Cor. 9.2 Use 2. Yet for all this the Gospel is
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
gifts they may be instrumental to the bringing of others unto heaven 3. They may be made partakers of the Holy Ghost as the extraordinary gifts of the Holy Ghost in working of miracles as those cast-aways make it their plea Matth. 7.22 4. They may taste the good word of God by feeling some sudden flashes of joy and terrour under the word as Herod and Feâ—ix did and yet not nourished by it nor satisfied with it 5. They may taste of the powers of the world to come be taken up with the admiration and contemplation of the Saints happiness in heaven Thus Balaam desired by all means to die the death of the Righteous Use 3. Let not us be like the refusers of the Gospel who shall not taste of Gospel-provision But 1. Let us taste and see that the Lord is good Psal 34.8 Oh taste now lest God in anger for your contempt should say ye shall never taste of my Supper Meditate on his word and apply the promises therein contained how sweet are thy words to my taste saith David Psal 119.103 We should fix our thoughts upon Gods word Meditation is not a transient but a permanent act of the soul abiding where it fastens Meditation holds reason and faith to their work and blows the fire till it throughly burn a man must continue walking to get himself warm a few slight thoughts will not warm our hearts in God's service no that is the work of most intent meditation Let us also reflect upon our souls in a way of Christian experience We taste God's goodness in experimental and actual discoveries of his gracious working Oh how delightfully do Saints sit under this shadow and how sweet is this fruit unto their taste Cant. 2.3 2. Live as those that have tasted that the Lord is gracious 1 Pet. 2.3 by frequent tasting you will be more and more in love with this kind of Liquor Long for the perfection of grace in the fruition of glory and for that heaven upon earth the clear knowledge of your eternal good condition That glimpse you have of heaven should make you long for the beatifical Vision and your foretaste for the full draught Alexander the Great sailing in a boisterous sea discovered before the rest of his company the happy land of Arabia by the smell of those sweet odours which the wind conveyed to him Whereupon he and his company took heart perceiving they had not far to go Consider grace is as a smell of heaven before-hand Let your present scent set you a longing for all the sweet in heaven Let this fruit of the Tree of Life make you the more in love with heaven FINIS Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge A Commentary on the Hebrews by J. Owen D. D. Mr. Sedgwick's Bowels of Mercy fol. An Exposition of Temptation on Matth. 4. verse 1. to the end of the eleventh By Thomas â—aylor A Learned Commentary or Exposition on the first Chapter of the second Epistle to the Corinthians by Richard Sibbs D. D. fol. A practical Exposition on the third Chapter of the first Epistle of St. Paul to the Corinthians By Anthony Burgess fol. The dead Saint speaking to Saints and sinners living in several Treatises By Samuel Bolton D. D. fol. The view of the Holy Scriptures By Hugh Broughton fol. Christianographia or a Description of the multitude and sundry sorts of Christians in the world not subject to the Pope By Eph. Pagitt fol. These six Treatises next following are written by Mr. George Swinnock 1. The Christian Mans Calling or a Treatise of making Religion ones business in Religious Duties Natural Actions his Particular Vocation his Family Directions The first Part. 2. Likewise a second Part wherein Christians â—e directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Mans Calling 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomized and the True Christian Characterized 6. The Fading of the Flesh and the flourishing of Faith Or One cast for Eternity all these by George Swinnock M. A. Large Octavo's An Exposition on the five first Chapters of Ezekiel with useful observations thereupon by Will. Greenhil 4to The Cospel Covenant or the Covenant of Grace opened Preached in New-England by Peter Bulkeley 4to Gods Holy Mind touching Matters Moral wh ch himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 4to Christ and the Covenant the work and way of Meditation Delivered in ten Sermons L. Octavo's By William Bridge Heart-treasure or a Treatise tending to fill and furnish the head and heart of every Christian with soul-inriching treasure of truths graces experiences and comforts with an Epistle prefixed by John Chester Large Octavo A Glimpse of Eternity by A. Caley A Practical Discourse of Prayer wherein is handled the Nature and Duty of Prayer by Tho. Cobbet Of Quenching the Spirit the evil of it in respect both of its cause and effects discovered By Theophilus Polwheile Wells of Salvation opened or Words whereby we may be saved with advice to Young Men by Tho. Vincent The Re-building of London encouraged and improved in several Meditations by Sam. Rolles The sure way to Salvation or a Treatise of the Saints Mystical Union with Christ by R. Steedman M. A. The greatest Loss upon Matth. 16.26 By James Livesey Small Octavo's FINIS