also of that consequent truth viz. That if he be cursed that continueth not in every thing that is written in the book of the Law to do them Gal. 3. then much more to have an invitation an offer of Christ and not to regard it of which more shall be said in due place It is an unworthy part to see Christ scorned and rejected and his word slighted and his blood trampled on and not to be moved with it not to weep with Paul Philip. 3 18. that the cross of Christ hath Enemies But to be actors in this Tragedy must needs be most hideous and abominable Vse 2 In the next place you invited Guests may come boldly being bidden And you may be of good comfort when ever God makes a feast to his Church he will have you in his remembrance His old Chapmen shall have the first sight of his new stuff I do not mean that we must look for New Doctrines but fuller discoveries of the old faith which was once delivered to the Saints but hath a while been in Captivity in Babylon Vse 3 And now if this mercy be vouchsafed in any sort be bold to take out the utmost of it And be thankfull for this priviledge and improve it to your advantage For the greater the priviledge the greater the mercy Mot. the greater will our judgement be if we do not improve it Beloved it will be easier for Pagans then for Christians I mean so called and for those poor holes that have scarce a good Sermon in a year then for such as have much of God in this kind if their thankfulness and obedience be not answerable Quest Quest But how should a People or a person improve this Priviledge Answ I answer By coming at the first call not to delay nor put off lest God should swear once against you should fall a sealing you and searing you So much of the first the parties invited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the called ones The parties imployed in the work are next to be taken notice of And sent forth his servants That is such as were Gods Servants in speciall This word is excellently joyned with another in the 3. chap. of Amos ver 7. The words there are Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets Here you see Prophets are called the Lords Servants So Ministers also 2 Tim. 2.24 And the servant of the Lord must not strive c. And that it is to be understood of teachers is evident out of the following vers 25. vers In meekness instructing those that oppose themselves c. Well then the Lesson hence to be learned is Doct. That Gods speciall servants Prophets Apostles Ministers are his ordinary Instruments to call men to the Weddding supper That is in plain English to preach and teach Luke the other Evangelist that records this Parable sets this punctually down cap. 14.17 and in many other verses besides in the Parable And the Reason is because they are fittest for this employment It is not for the Masters dignity to go himself neither yet that such be imployed as have no relation to him or no Commission from him but Servants entertained put apart or separated unto the Gospel of God Rom. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to make a man fit for this service it is best that he be called by Gods Grace or to the state of Grace himself Yet is it not so absolutely necessary as to conclude every one that is a lawfull Minister is certainly a gratious man A man may be sanctified to his calling that is not sanctified savingly in his person But this is absolutely necessary that these Servants be fitted for their work that is that Teachers of others be first taught themselves Now these teachings of God are of two sorts the one extraordinary and immediate So Amos 7.14.15 I was neither Prophet nor son of a Prophet c. And the Lord said unto me go Prophesie unto my People Israel The other way is by the means and Ministry of man Now where revelation is wanting this kind of teaching and learning is necessary There are and have ben foor sorts of Teachers in the World 1. Some taught by God and not by men 2. Some taught of men and not of God 3. Some taught by God through the means of men 4. Others bold Bayards that never were taught either by God or men And yet many there are that take upon them to teach and interpret Scripture that are poorly fitted that cannot be said to abide in the things that they have learned 2 Tim. 3.14 But because the matter is of great weight in these speaking times as they Phrase it I will a little stay upon it for satisfaction to such as are desirous of it First therefore you must know that every one that taketh upon him to be a servant of the Lord in this work of preaching must be taught one way or another And therefore they are to be blamed that take upon them to be teachers of the Gospel and were never taught by revelation or by any ordinary way Secondly They must teach what they have learned they therefore are to be blamed that deliver opinions which they never learned from the Scriptures or any Ministry Thirdly That it is most orderly that Gospel-Preachers be ordained and put apart by men acccording to rule for Preaching Fourthly That yet in times and places where there is a common corruption of Doctrine or a common abuse of the office of teaching and neglecting of ordaining Godly as well as learned men there sometimes men Godly competently learned by an instinct as it were for a time may teach and preach and find the Lord with them But all must take heed of nulling offices and officers and also of refusing when they may orderly have an outward call to accept of it For although God upon great changes doth dispence with some things about his Church for a time as he did with circumcision in the Wilderness Yet the first opportunities must be taken of returning to the exact rules of the Word for preaching and other Church-Ordinances But I return whence I digressed to shew you that not all but Some special servants of the Lord are made use of for this work of winning People to Christ in the way of publike teaching For otherwise all are to improve their interests and to be as we may say coadjutors to the Gospel-Teachers Vse 1 Now the first use shall be to let us know that it is a great unhappiness to be without these servants of Christ and that such are not like to be Christs Guests that want them Miserable are those towns and villages that are without faithfully-Preaching-Ministers And wo to such as live under blind guides Mat. 15.14 They are in danger both Priests and People of falling into the ditch Vse 2 And then it is a happiness and blessing to enjoy these Servants of the Lord and
white still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.10 Thou fool which art without understanding thou witless fellow as the word in the Original signifies in Luke dost thou think God will cease to be God and deny himself as he must do if he should not avenge himself and vindicate his Gospel from those horrible neglects contempts and abuses which it is even as it were overloaden with by ungodly men No no. Thou shalt find he hath red colours as well as white he will tumble and rowl his garments in blood O consider this ye that cozen deceive oppress that flea off the skin of the necessitous man and chop his flesh and the flesh of his hunger-starved children as pye-mear or hearbs for the pot and are no more moved then the stones of the Wall You that live in pleasures and satisfie your sensual appetites dost thou think God made thee for nothing else but to play the fool to ride or run after a Hound or a Hawk Buzzard that thou art The Lord set home what I say at this time And you that trample the sweet Ordinances of breaking bread c. under the feet of your Superstitious Ignorance Pride Passion or Worldliness know that the Ordinances which we hold forth are the Ordinances of Jesus Christ And though we are earthen vessels yet the Gospel is a treasure And you that creep in among Gods People and yet are strangers to the life of grace and want the wedding garment know for certain that that God that bid me not along ago to woo you and even to compell you to come in hath now bid me tell you that you shall be bound hand and foot and cast into outer darkness where there is weeping and wailing and gnashing of teeth How dare men slight the hot thunderbolts that are now darted out of his word against them I am sent to every blasphemer of God hinderer or slanderer of his word to every adulterer to every one that is in malice and envy to every despiser of Gods Church with heavy tidings Psal 35.4 5.6 They shall be confounded and put to shame they shall be turned back and brought to confusion They shall be as chaffe before the winde the Angel of the Lord shall chase them Their way shall be dark and slippery the Angel of the Lord shall persecute them Of all the judgements that came upon the Jews I find this to be the chiefest that whereas they were once the children of the Kingdom they are now in outer darkness Matthew 8.12 that is whereas in the Church there is light they are now cast out of the Church and others from the East and West are got into their priviledges viz. to sit down in the Kingdom out of which they are banished And a curse of contempt upon them is fallen on them Whereever they come they are a despised People But yet this is their greatest unhappiness that they are the greatest Enemies in the World to the Christian faith through the blindness of their mind for they are in outer darkness even as it were in Hell This makes them to gnash their teeth at Christ and Christians This is the fruit of their rejecting Christ This plague falls many wayes Sometimes he blinds mens minds and hardens their hearts that they cannot profit by them though they live under them Sometimes they shall be so wicked as not to come to the places where the Ordinances are or if they come there they shall like the spider suck out poyson instead of hony And so their table is made a snare unto them and the word which should be the savour of life unto them becoms the savour of death unto death Let my counsel be harkned unto Vse 2 Take heed of abusing the means of Grace any way Causes of this evil I have mentioned many in my former use But now upon this use of advice I shall enquire after some causes of this epidemical evil One would think men should not be so foolish First therefore we shall find deadness of heart Pray therefore for quickning Grace Say which David Quicken me O Lord for thy names sake Psal 143.11 Say to the Lord I have a dead heart I do not consider thy rich offer or thy severe justice keep a groaning and crying to the Lord. But secondly People press exceedingly upon the mercy of God Therefore it is that the worst of People love to hear discourses of Gods mercy T is true we cannot look too much upon Gods mercy Psal 90.11 We may say of it as David doth of Gods anger Who knoweth the power of thine anger c. So who knoweth the highth and dephth length and breadth of Gods mercy it hath sour dimensions in that place Ephes 3.18 We cannot think of it any way answerable to the truth of it Thy mercy O Lord is in the heavens and thy faithfulness reacheth unto the clouds Psal 36.5.6 7. Thy righteousness is like the great Mountains thy judgements are a great deep O Lord thou preservest man and beast How excellent is thy loving kindness O God! therefore the children of men put their trust under the shadow of thy wings And again The Lord is graciand full of compassion 〈…〉 slow to anger and of great mercy The Lord is good to all and his tender mercies are over all his works But yet for remedy and advice we must know that Gods mercy doth not destroy his justice Where you have a glorious discovery of Jehovahs back-parts Exod. 34.6.7 this is among That will by no means cleer the guilty visiting the iniquitie of the fathers upon the children and upon the childrens children unto the third and to the fourth Generation Hear what is written Deut. 29.19.20 And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drunkness to thirst the Lord will not spare him but then the anger of the Lord and his jealouste shall smoke against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot his name from under heaven O it is a fearfull thing to sin against the riches of Grace Rom. 2.4.5 saith Paul there Despisest thou the riches of his goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God It is a sign such souls are not partakers of mercy which are upon Gods mercy bold to sin O hard-hearted soul thou art telling of Gods mercy why dost thou not tell of his Justice the Apostle tells thee The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord
Sermons have thy prayers and thine encouragement to make publike some other labours Thomas Larkham The VVedding Supper As it was handled out of the fourteen first verses of the two and twentieth Chapter of Matthew in sundry Exercises in Tavistook in Devon The first Sermon Matthew 22. Verse 1.2.3 And Jesus answered and spake unto them again by Parables and said The Kingdom of Heaven is like unto a certain King which made a Marriage for his Son and sent forth his Servants to call them which were bidden to to the Wedding and they would not come IN the latter end of the former Chap. from the ver 33. to the end thereof Christ under a Parable of a certain housholder planting a Vineyard and letting it out to Husband-men declares First Gods mercy towards the Jews in taking them for his Church ver 33.34 of that Chapter Secondly Their great ingratitude towards him manifested by their cruell dealing with and usage of his Servants beating some and killing others And by their most wicked murthering of his own Son ver 35. unto the 40. Thirdly Gods judgements to be inflicted on them for the same and that by their own acknowledgement ver 40.41 Now in the former part of this 22. Chap. our Saviour mentioneth under another Parrable Gods abundant kindness both towards the Jews and also the Gentiles in the blessed Means of Grace and Salvation In which Parable consider First the Preface Entrance or Introduction unto the same Secondly the Parable it self The Introduction is in the 1 verse And Jesus answered and spake unto them again by Parables saying In which words we have First the Party propounding the parable Jesus Secondly the occasion intimated in the Word Answered to wit one speaking touching the blessed condition of such as shall eat bread in the Kingdom of Heaven Luke 14.15 Lastly the Parties to whom this Parable was propounded viz. unto the Auditors present in the Pharisees house as may be seen out of the forementioned Luke 14 ver 7. of that chap But to pass over these things come we to the Parable it self In which we have to consider First what is spoken of or represented to wit the Kingdom of Heaven Secondly whereby it is represented of which afterward For the Subject matter viz. The Kingdom of Heaven we must enquire after the meaning of the words in the first place Know therefore that sometime these words the Kingdom of Heaven signifie the Kingdom of Glory but not so here Sometimes they are taken for the Kingdom of Grace and that in diverse respects First the manner of the working of Grace is sometime meant as Mat. 13.31.32 in the Parable of the grain of mustardseed and of the leaven Secondly In respect of the season of grace as Math 3.2 The Kingdom of Heaven is at hand hat is now is the season of Grace now the door of the Kingdom standeth open Thirdly in respect of the meanes of Grace the Preaching of the Gospel So this Phrase the Kingdom of Heaven is used Mat. 13.47 where it is compared to a Nett that was cast into the Sea and gathered of every kind The same phrase is used also Fourthly for the visible Church â—â—â—â—â—ng out Christ in preaching and other â—â—â—â—…ances in diverse Places and Verses 〈◊〉 〈◊〉 thirteenth Chap. and also elsewhere In â—ll these particulars is this Phrase used by the Holy Ghost Grace in the heart is like a grain of Mustard seed which is the least of all Seeds Yet afterward it comes to be a great Tree So that in those Eastern places the birds made Nests in the Branches of them as the Scripture speaketh And we have seen very great Stalkes with Branches in this our own Land in some places The first seed of Grace is very little and sometimes it is long before a gratious Soul can perceive any thing in himself of this pretious seed in his own Soul But at last it makes sign where it is And for that other resemblance you know Leaven gives a tang to all the Meal so doth Grace to the whole man And for the opportunities of Grace and the powerfull preaching of the Gospel they may well be called the Kingdom of Grace They are the very way to the Kingdom Joh. 17.3 the knowledge of God and Christ is said to be life eternal because it is the way unto it In the same regard Joh. 12.50 his Commandments are called life everlasting to wit because the observing of them brings to life everlasting and they are sure fruits of faith in Christ So I say the preaching of the Gospel is called the Kingdom of Heaven because it is that by which God hath appointed to bring Souls unto the Kingdom of Heaven This being the acceptation of the Phrase as I take it in this Parable I will give you some reasons why it may very fitly so be called First in regard of God the Author the King of Heaven Secondly In regard of the end of the preaching of the Gospel viz. to prepare and fit people for Heaven to shew them the way of Salvation The Divel himself in the Pythonyss acknowledgeth rhis truth Act. 16.17 Thirdly In regard of the present condition of such as receive the word I believe it they are heirs of the Kingdom priviledged with a guard of Angels Heb. 1.14 Kings and Kingdoms are terms of relation All the Saints are made Kings as well as Priests Rev. 1.6 The imposition of this high tittle on Gospel-preaching gives occasion to note Doct. That the Preaching of the Gospel where it is afforded is a very great and pretious vouchsafement The truth of this Point will the better appear if we take notice of the glorious titles given to the word preached in Scripture It is called a hidden treasure Mat. 13.44 a Pearl verses 45 46. The word of eternal life Joh. 6.68 The words of this life Acts 5.20 The word of Salvation Acts 13.26 The Salvation of God Act. 28.28 The power of God unto Salvation Rom. 1.16 The word of faith Rom 10.8 The word of reconciliation 2 Cor. 5.19 The grace of God that bringeth Salvation Titu 2 11. The immortal seed of regeneration 1 Pet. 1.23 So that as it is said of the Church Psal 87 ver 7.3 Glorious things are spoken of thee thou City of God it may also be said of the word of God glorious things are spoken of it Reas And that not without cause for First It hath a notable power to illuminate the understandings of men Therefore we find that the people which sate in darkness when Christ came among them to preach saw a great light And to them which sate in the region and shadow of death light was sprung up Mat. 4.16 And that Christ preached is set to be a light of the Gentiles and Salvation unto the ends of the earth Act. 13.47 Secondly It is of great power to convince the conscience So we may see 1 Cor. 14.25.26 But if all Prophesie and there come in one
found it true enough what he said afterward You may see more to this purpose Jer. 18. ver 12. to the 18. their sin is they departed from the ancient path to walk in a way not cast up They made their will their Law And their punishment is to be made desolate and a perpetual hissing to be scattered as with a East wind before the Enemy And oh sad business tremble if there be any life in thee I will saith the Lord in the 17. ver of that chap. shew them the back and not the face in the day of their Calâ—mity Mat. 23.37.38 ye may read there what the punishment of this sin is The sin is and ye would not the punishment your house is left unto you desolate Luk. 14.24 For I say unto you that none of those men that were bidden shall taste of my Supper So again had I time I might read unto you Luk. 19.42.43.44 A sad Prophesie of the destruction of Jerusalem which afterwards came to pass Heb. 10.28.29 He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God c. This great sin is in England yea in this very place Read therefore for it is yours Isaiah 30. ver 8. to the 15. Now go write it before them in a Table and note in a Book that it may be for the time to come for ever and ever that this is a rebellious People lying children children that will not hear the Law of the Lord c. Then at the 12. ver begins the sentence Wherefore thus saith the holy one of Israel because ye despise this word and trust in oppression and perversness and stay thereon therefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant And he shall break it as the breaking of the potters Vessel c. Vse 3 Lastly Let me perswade some of you sith there is little hope that I shall all or the most heed ye be not of the number of those that say Mot. 1 they will not come To move you to be the more wary of this sin know it is a sin we are naturally prone unto to pout and mogg Secondly We have many bad examples in this place I have hardly known the like in any place where I have been therefore we have the more cause to beware Thirdly Without fail as the Lord liveth they shall know sorrow that slight Christ offered in Gospel-Ordinances So much of the 3. ver containing the first offer of Christ to the Jews and their refusal and so much at this time The Fourth Sermon Matth. 22.4 5. Again he sent forth other servants saying Tell them which are bidden behold I have prepared my dinner mine oxen and my fatlings are killed and all things are ready come unto the Marriage But they made light of it and went their ways one to his Farm and another to his Merchandise WE are out of this verse and the following unto the eight to speak of the second invitation of the Jews to come to Christ We will take notice first of the invitation it self as it is set down in this fourth verse Secondly of the success of the Invitation or the manner of their entertainment that were sent ver 5 6. And Lastly we shall come unto the behaviour of the King upon the course and unworthy entertainment of his gracious Message and of his Messengers which is set down in the seventh verse We will begin with the first branch which is in the fourth verse And we finde it illustrated 1. By the circumstance of time when the Servants were sent in the word again 2. By the Instruments made use of for that purpose other Servants 3. By the manner of the Message which these other servants were to deliver it is full of grace and sweetness Tell them that were bidden I have prepared my dinner c. Bid them come to the Marriage Again This word sets out much of God in point of long-suffering and patience Notwithstanding the Jews had formerly rejected Gods grace and would not come in yet God will not give them over so but sends again Again he sent c. Doct. We may hence learn That God in the offer of Grace is wonderfull patient The truth is God is wonderfully excellent in all his makings forth but now we are to speak of the patience of God as it is shewed and exercised to mankinde But I will endeavour to make out to you what kinde of beam of God that is which we call patience I will not meddle with the patience of Christ that I mean which he shewed in our nature which he took but of that which is attributed to God and is handled among his divine perfections There is not such a patience in God as the word properly signifies which is versed in griefs or calamities but in injuries and wrongs As a King is said to be patient which moderatly beareth abuses and contains himself from revenge which he might easily take if he would Posse nolle nobile O this is a glorious vertue in man But in God it is a most glorious beam to wit when he acteth this way to suffer sinners and not to take vengeance upon them This infinitely excelleth the patience of the most patient men in the world because the abuses which are offered to God are infinitely greater then those which are offered to men and because he doth most distinctly see them all and doth most sharply resent them and hath in readiness wayes to take vengeance and yet he withholds He knows all that he hath done for us Simul in conspectu Dei sunt omnia beneficia quae ipse in nos omnes injuriae c. Lessius and on the other side our ingratitude He sees all the abominations committed in the world which did the most patient man in the world see but one hour he would certainly burn the world the next saith a late VVriter And although God be not capable of grief and sorrow yet he very bitterly takes his dishonour and is provoked to revenge He perceives the unworthiness of sin and that his own Majesty his unspeakable goodness shewed to the creature is vilepended He is armed with thousands of Plagues and yet forbears yea continues his former benefits expecting and stirring up to Repentance and to come to his sons Marriage Admirable patience So with the old World did God deal Gen. 6.3 1 Pet. 3.20 with others Gen. 18.24 Jerem. 31. cap 5. ver 1. Luke 13.34 Reason And the reason is rendred 2 Pet. 2.9 Because he is not willing that any should perish but that all should come to Repentance Ezek. 18.32 For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye and so cap.
herein be accepted Joyn with the Lord in these actions Let us do it We have many Motives Mot. 1 For first God will hereby be glorified the contrary will be to his great dishonour Secondly the benefit will be our own for it is the only way to get grace Ask and ye shall have seek and ye shall finde knock and it shall be opened unto you Matth. 7.7 Thirdly and Lastly It will be a good example to others our example may draw others as bad examples do spread like a leprosie So much for that We come in the third place to the Message that the Lord wills to be delivered Tell them that are bidden Behold I have prepared my dinner my oxen and my fatlings are killed and all things are ready come unto the Marriage There is not much in these words which hath not been spoken of already Only mark here is an invitation to a Marriage Venite inquit non ad labores aut ad luctum sed ad Nuptias Marlorat He doth not say come to labours or lamentation but to a marriage Per terrena autem adumbrat Christus Coelestia c. Here by earthly things are shadowed out heavenly But that which I shall a little fasten upon and yet I shall not be long neither is the opportunity offered t is supper time all things are ready therefore come and take it whilest it is going as we say whilest it is to be had Doct. This shall be the Doctrine or observation That the opportunity of the season for the gaining of grace ought to be a special Argument to perswade people to come c. Reason It is an Argument that is wont to be of special force with men concerning their worldly affairs Men will go to Market upon the Market-day and make hay whilest the Sun shines cut their Corn when it is ripe much more should it be a prevailing Argument in more weighty matters For man also knoweth not his time as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them Eccles 9.12 Great use is made by the Spirit of God of this Argument in many places of Scripture I will quote and read some Prov. 9.1 2 3. Wisdom hath builded her house she hath hewen out her seven pillars she hath killed her beasts she hath mingled her wine she hath also furnished her Table She hath sent forth her Maidens c. Isaiah 55.6 7. Seek ye the Lord while he may be found call ye upon him while he is near Let the wicked forsake his way c. Matth. 3.2 Repent ye for the kingdom of heaven is at hand 2 Cor. 6.2 For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulness of sin from all which Places this truth is plainly made good that the opportunity and Seasons of Grace are to be regarded And therefore we will now come to the Uses of the Point Vse 1 And first it lays great blame on them that neglect the pretious opportunities that are put into their hand that do not make hay while the Sun shines that do not repent while it is called to day Remember the foolish Virgines Vse 2 And next here is comfort for wise Virgines such as take Gods Grace when it is offered such as take oyle in their Vessels with their Lamps Mat. 25.4 Such as are faithfull ver 21. They shall enter in with the Bridegroom into the Marriage ver 10. They shall enter into the joy of their Lord ver 21. aforenamed Vse 3 Lastly hearken to this serious admonition that I am about to give you It is through the great mercy of God that you enjoy now a season of Grace Gods dinner is prepared c. O how have I been deceived in you What fair promises were made if the Lord would but let you see the face of a Minister of your own again How did the Lord seem to hide his face from you for a great while Motive 1 Consider more particularly Its Grace and mercy not desert that you are once more invited We are not worthy to be bidden Guests not the best of us all yet we are Secondly This renewed season is uncertain how long it will continue Friends it is like be a catching harvest the base carriage of the great Ones among you the like whereof I have hardly met with wherever I have lived and of the most besides threatens a removal of the means of Grace from you There is such a deal of pride and heart-burning and despight shewed to the People and wayes of God among us as that we may justly fear the season of Grace will not be long Gospel seasons in glory are not usually long Thirdly If you will consent to accept of Christ now while he is going and take him to be your Priest Prophet and King you will do your selves the greatest pleasure that possibly can be imagined Ye shall go in with the Bridegroom into the Marriage The Lord set home what hath been said Amen Amen I proceed ver 5. But they made light of it c. Here begins the second Branch under the second Invitation of the Jews The success or the manner of the entertainment of this gracious offer again renewed Some neglect it as it is in this ver Others maliciously oppose it in the next verse In the vers now in hand two things are to be spoken of First To shew you how the Jews stood affected unto the precious season of Grace vouchsafed them viz. they made light of it Secondly The ground and occasion of their light esteeming of it to wit their overprizing of their worldly profits and Commodities their Farms and Commodities of Merchandizing their shops and their livings For the first They made light of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no care as the word signifieth they regarded him not nor his Salvation as a thing of no worth they did set it at naught and despised it You see this Lesson plainly may hence be learned Doct. That the precious seasons and means of Grace are little regarded by worldly-minded People Or Thus. It is the property of Worldly men to slight Christ if they may get Worldly things Covetousness is a great cause of irreligiousness The Lord sends forth his Servants to invite them to come to the Marriage of his Son but they had no great minde to it So their Ancestors long before 2 Kings 17.13.14 So God complains Psalm 81.11 But my People would not harken to my voice and Israel would none of me So Isai 65.2 Till Christ come with the power of his spirit into worldly mens hearts there is nothing but raking
the blood of the Lord Christ they do in effect shed it again that do refuse this crucified Christ offered in the Preaching of the Gospel Lastly Godmurther Such as oppose Gospel-Ordinances fight against God the Author of this rich vouchsafement and resist the life of God what in them lieth We have an expression from the mouth of Gamaliel recorded Acts 5.39 of fighters against God But I lay to the charge of all that do not readily and thankfully accept of Gods offer but oppose his Ordinaces no less crime then murthering of God Such as are strangers from the life of God as stifle the life of God which is his truth O that they would consider God speaketh to us yea intreateth us that we would besaved but we withstand God we resist the Holy Ghost Act. 7.51 Learn therefore Doct. That Cruelty yea though but neglect against or of the means of Grace is in Gods account and in Scripture language Murther Vse 1 And thereforefore great is their sin that are any way guilty hereof Murder is a haynous sin Surely there be many Murderers in all the sorementioned particulars that to the utmost of their power indeavour Minister murder Soul murder Self-murther Christ murder and God-murther Vse 2 And let such know that they have a fearfull account to make before God for Murther is a hainous sin Vse 3 Tak ye all heed how ye oppose or but slight preaching under any pretence whatsoever Ye are guilty of Murther if ye do and must dy for it The severity of the punishment it self is the last particular He destroyed those Murderers and burnt up their City This is the Doctrine Doct. 3 That the base usage of faithfull Preachers and despising Ordinances shall be severely punished I shall referr you to what hath been said and proved and especially to Luk. 19.43.44 also to Mat. 10 14.15 where the Lord Christ threatneth to such as shall refuse to hear the words of his Messengers that it shall be more tolerable for Sodom and Gomorrâ—â— in the day of judgement then for that City â—…nd also you may read Mat. 23.34.35.36 You have the practice of evil men ver 34. to kill scourge persecute those Prophets wise men and Scribes which God sends And after the threatned accusation or enditement forerunning the severity of Gods justice most certainly to be executed Reason It must needs be so for it is the very hight of rebellion the highest treason against God Vse 1 O how hath the Divel bewitched men to make them think that they shall not smart for this sin Woe to all those that are guilty the curse of God hangs over their heads the sentence of Gods judgement is gone out against them Lastly Would ye escape this severe vengeance of Allmighty God O take heed that ye be not cruel against the Ministers of the Gospel nor careless of the Means of grace Take a Motive Severe punishment from man is terrible what then think ye will the severity of God be when a fire shall be kindled in his anger and shall burn unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the Mountains I will conclude with Heb. 12.29 For our God is a consuming fire So much for the offer of Christ to the Jews And so much for this time Let us pray The seventh Sermon Matth. 22. ver 8. unto the 15. Then saith he to his servants The Wedding is ready but they which were hidden were not worthy Go ye therefore into the high wars and as many as ye shall finde bid to the Marriage So these servants went out c. HItherto of the Invitation of the Jews c. Now followeth to be considered the Calling of the Gentiles In which we may consider 1. The Kings Commission ver 8 9. 2. The servants diligence in the execution thereof v. 10. 3. The Trial Proof and Punishment of unworthy Guests ver 11 c. 1. As touching the Kings Commission we have 1. The occasion ver 8. 2. The matter of the Commission ver 9. The occasion was the readiness of that admirable Wedding Supper and the unworthiness of the invited Jews to taste thereof from boâ—â— which I collect this Doctrine Doct. Not any defect in God or his Son Christ but mans own unworthiness deprives him of good There is here no defect in God Christ is given to death the Fathers Justice is satisfied he hath by his one oblation of himself once offered made a full perfect and sufficient oblation and satisfaction for the sins of the whole world The Wedding truly is ready Though your sins be as crimson saith God I will make them as white as snow If there were ten thousand times more sins and wicked persons then there be yet the Wedding is ready nothing can hinder from mercy such as are willing to accept of it O Judas thou didst commit a very great sin in betraying thy Master but a far greater in running from him and hanging thy self The former was to make his Manhood cease to be the latter was as it were a nulling of his Godhead a very murder as it were of Christs Deity Mary Magdalen was a woman out of whom went seven Devils a sinner in the worst sense yet there was not a more holy woman living afterward She came to Christ much was forgiven her there 's enough in God enough in Christ Not any want of will in God As I live saith the Lord I do not desire the death of a sinner Not any want in Christ for he paid enough for a thousand worlds But they which were bidden were not worthy Mans unworthiness deprives him of good Why did the Apostle turn from the Jews to the Gentiles but because they did put the Gospel from them and did judge themselves unworthy of everlasting life Acts 13.46 they were wanting to themselves the Supper was ready they were sent for they would not come What was that which turned Adam out of Paradise His own unworthiness He had one easie Commandment given him but he hearkened to the Serpent and forgot God his Creator Gen. 3. What was that drowned the old world but sin disobedience they hearkened not to Noah sent for their good Gods long-suffering waited in his Ministry and preaching they were unworthy they are now prisoners in Hell for their labour Read 1 Pet. 3.19 20. This unworthiness made the earth to swallow up Corah Dathan and Abiram they rose up against Moses and Aaron which were Gods Servants they wanted for nothing as we use to say but they would not be ruled Numb 16. there you have their story This unworthiness in King Saul lost him his Kingdom Samuel was sent to him with a Message from God he did not punctually observe it See 1 Sam. 15.23 what is there said Rebellion is the sin of witchcraft and stubborness is as iniquity and idolatry Because thou hast rejected the word of the Lord he hath also rejected
2 Secondly Then great is Gods mercy and favour to multitudes in regard of the means of grace vouchsafed and although many shall perish that live under them yet that the means of Salvation is vouchsafed to them is a rich mercy Vse 3 And therefore take heed how ye abuse this mercy improve it to your benefit Mot. For otherwise you will have the greater damnation you will have it with a vengeance Your having of it will be an aggravation of your punishment as it is said to Capernaum Mat. 11.23 And thou Capernaum which art exalted unto Heaven shalt be brought down to Hell It will be so far from being enough to you to enjoy the outward Call that it will be easier for them that never heard of it at last And so I come to the second Doctrine That few are chosen or choice ones of those many to whom the sound of the Gospel cometh If there were found a Judas among but twelve and that of Christs own choosing Then a thousand to one but some of you that sit here this day will be damned O consider this look to your selvs Search your hearts do as the Disciples did when their Master told them one of them should betray him they began to enquire Master is it I Master is it I O if any of you should fall under that sentence Go ye cursed good had it been for you if ye had never been born Reason Now the Reason thereof viz. why so few of many are chosen is because there are few that are effectually wrought upon even of those that hear the word The seed of Gods word is sown but most sorts of ground are naught Mat. 13 ver 3. to the 9. And so Rom. 10.16 17. They have not all obeyed All said I Nay of four sorts of ground there is but one good as ye may see in the forementioned place of Matthew We read in Scripture Acts. 5. Acts. 8. 2 Tim. 4.10 1 Tim. 1.20 of Ananias and Saphira his wife of Simon Magus of Demas of Hymeneus and Alexander perhaps the same Alexander mentioned afterward to be the Copper-smith who did Paul much wrong 2 Tim 4.14 all professors but stark naught Nay even in the small company of prophets in the Jewish Church see what the most were to wit blind watchmen dumb doggs greedy doggs drunken swine Isai 56.10.11 And what a generation of Vipers were there among the Jews Mat. 3.7 And Mat. 23.33 Ye serpents saith Christ ye generation of Vipers how can ye escape the damnation of Hell And also Acts 7.51 Stiffnecked ones as Steven called them uncircumcised in heart and ears such as did alwayes resist the Holy Ghost And so in Moses his time Korah Dathan and Abiram men of renown and famous in the congregation Numb 16.1.2 A Zidkijah against Michajah 1 Kings 32.24 Azariah the Son of Hoshajah and Johanan the Son of Kareah and a knot of other proud men more that give the Lords prophet as it were the lye Thou speakest falsly quoth they thou art angred by Baruch the son of Neriah O many are called but few are chosen I need go no surther then our own Town for proof hereof the Lord grant that it may be thought upon Vse 1 Vain therefore is the conceit of universal grace they that are elect in respect of the rest of the world are few Salvation depends not on him that willeth nor on him that runneth but on Gods election Vocation followeth praedestination I speak now of effectual vocation Rom 8.30 The knowledge of election indeed is discovered upon the receiving of the Gospel and following of the Apostles 1 Thes 1. ver 4.5.6.7 but not the being of it It was from everlasting and is a cause of receiving Christ not an effect thereof We have a willfull sort of free-wil men risen up Grace-destroying men Christ-headers that separate him from his body the Church the members whereof even every one were written in Gods book from everlasting He had a body given him for whom as well as with which he must die And how secondly are they deceived that think it enough to be born in Christian Lands and to perform outward actions of religion and to buy for their babies twelve penniworth of water to sprinkle their faces or sometimes it will cost a couple of shillings when these tails of men and scumme of the country come a mile further then ordinary I tremble to think how this sealing Ordinance is abused prophaned even every week almost by these Empyricks and vagrant Mountebancks who are not afraid nowithstanding God hath pluckt so many of them out by the ears in our dayes O when God shall come to make a search in our town for his choice ones that have the mark of election upon them I fear I fear what will become of the most of you that hear me this day I will name you but four sorts look to your selves First The notorious evil liver the rascals of which we have I cannot say good but great store in every street in the Town Enemies to God and all good men enemies to the State and all the blessed proceedings thereof men indeed fitter to be dealt withall with stripes then words but that God is able to make words and sometimes doth so to break not only bones contrary to the common proverb but also hearts Secondly we have some civil honest people that have a little exactness that way and this makes a greatshow in a Country-Church as we say all the world shall not put them off from their good conceit of themselves Thirdly but if they come to be conformable to the outward prescriptions for Religious performances and to pen a Sermon or to be as now we phrase it a Member of a Church why then they are made for ever And yet such may be as far from happiness as the worst of men There are lastly A great heap of high-flown Apostates back-sliders from grace that shew they were never chosen of God and pretious by their turning with the dog to their vomit and with the Sow that washed to her wallowing in the mire O the fearfull doings of our glorious times in these unglorious carriages But the Devil is Gods Ape when God pours out great measures of his Spirit he hath his store of delusions to deceive if it were possible the very elect No marvell then so many flie off For many are called but few are chosen or elected Vse 3 In the third place it concerns every one to try and examine himself whether besides an outward profession and generall calling there be any evidence of Election by an effectuall Vocation O we must take heed how we rest in an outward Calling Let no man or woman be content untill they have found themselves in the number of the Lords chosen ones A notable place for discovery of it we have 1 Thess 1. v 3. unto the end of the Chapter O when the word is in power and in much assurance