his Linnen cloathing used in holy vestures 1 Sam. 2.18 Pliny tells us that the cloathing of the Egyptian Priests was of Linnen and 't is thought they took the custom from the Jewish Priests who were appointed of God to wear such Garments Exod. 28.42 43. 3. His Prophetical Office shadowed out by the Ink-horn he had by his side Prophets were to declare the mind of God by speaking and writing Be further exhorted to hearken to this O ye children of men God as a certain man calls unto you O men and to you O sons of men Prov. 8.4 To the higher and meaner sort of people The poor are Gospellized saith our Saviour Smyrna was the poorest but the best of the seven Churches Well! Let all sorts of men obey this call Especially when we consider those relative words in Scripture added to this word man As 1. A King Matth. 22.1 Obey him as your lawful Soveraign 2. A Master Eph. 6.9 That Master of whom the whole family in heaven and earth is named 3. A Father The father of glory Eph. 1.17 A father that hath a kingdom to bestow upon every one of his children 4. An Husband 2 Cor. 11.2 Thus the Church of God is called the Lamb's wife Rev. 19.7 Some Husbands are fierce like Lions but Christ is gentle like a Lamb. Let such loving terms whereby God is pleased to familiarize his mercy to you perswade you to close with it SERM. III. LUKE 14.16 A certain man made a Great Supper c. CHAP. I. HAving spoken of the Maker of the Feast we are next to consider the feast which is made called here a Great Supper Some say the Gospel with the effects of it is meant by this Great Supper Others say the grace of God in Christ The bread of life say others Eternal blessedness say others All these terms amount to the same sense including all spirituals and eternals for the making up of man's welfare Quest But why is this called by the name of a Supper Resp. Some answer thus because it is the last refreshment manifest now in the latter days towards the end of the world And in respect of this supper they will have the law of nature to be as a breakfast and the law of Moses as a dinner But I suppose the meaning of the word may be best gathered from the manners of people about their daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non tam sacâ—le ut prandium â—areâ—ur nam veterâ—m prandium parcius fâ—ugâ—liù◠erat Coenâ— vero exquisitioâ— lautior quum sinitis dici laboribus genio hilariùs plenius indâ—lgevatur Caenâ— q. Kowâ— quia antiquitù◠scorsim solebant prandere Romani coenare cum amicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantuâ— The two usual times of eating both to the Graecians and Romans and Jews are those we call dinner and supper And their manner was to dine more sparingly and sup more liberally And of old the Romans were wont to dine by themselves and to sup with their friends Hither likewise the Etymologies of the Greek and Latine words refer yet must we not stand too exactly to difference words that are akin for dinner and supper are put sometimes for one another That which St. Luke here calls a supper St. Matthew calls a dinner Matth. 22.4 So that the meaning is A feast at any time of the day The Epithet Great may well be adjoyned because the provision is so plentiful for the recovery of lost man CHAP. II. HEnce I shall observe this point of Doctrine Observ That Gospel-provision for the good of souls is plentiful It is compared here and else where to a Great Supper Herodotus tells us the Egyptians had their greatest Feasts their Marriage feasts at supper It is also compared to a feast of fat things delightfully refreshing the body with Wines on the Lees well refined Isa 25.6 Quest 1. What is this Gospel-provision for the good of souls Resp. It is the only way of man's salvation since the fall begun in grace and swallowed up or perfected in glory revealed in the holy Scriptures by the Prophets and Apostles 1 Pet. 1.9 10 11 12. Quest 2. How doth the provision appear to be so plentiful how doth the feast or supper appear to be so great Resp. 1. Look at the maker of this feast it is the great God who is rich in mercy and great in love Eph. 2.4 5. Whose manifold wisdom hath appeared in the contrivance of this provision Eph. 3.10 'T is as the feast of a King and that for the Marriage of a son Matth. 22.2 And no cost is spared at such seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients had not only feasts at their marriages but feasts before and after they abounded in feasting about the time of marriage 2. Look at the materials of this feast That which is the food of the soul in the first place is Christ himself it is his body and bloud which is the bread of life the food of our souls John 60.51 52. The Great God and our Saviour the eternal son of God Moreover the sincere milk of the word is the food of the soul 1 Pet. 2.2 The word as it is God's institution without the mixture of man's traditions nourisheth the soul More particularly the promises which are exceedingly great and precious 2 Pet. 1.4 More especially the work of grace in the soul whereby it delighteth it self in fatness Isa 5.5.2 And that by a direct act receiving the grace which God offereth justifying sanctifying adopting saving grace then by a reflex act reviewing the grace which is received which more immediately tends to the comfort of the soul Sum up all this here is solidity plenty variety here is for necessity and delight for health and mirth 't is a great supper 3. Look at the vessels at this feast it adds to the greatness of a feast when 't is served in Plate Dishes Cups Flaggons Candlesticks and all in Plate The vessels of the Sanctury were of pure gold Exod 27. The vessels wherein Gospel-provision is serv'd are ordinances And what is said of one ordinance the prayers of Saints may be said of all ordinances of Christ that they are golden vials full of odours Rev. 5.8 Ordinances purely administred according to their Primitive institution 4. Look at the guests of this feast such as sit down and feed on the food provided they are persons of great worth such as obtain like precious faith with the Apostles and Prophets 2 Pet. 1.1 Who sit down with Abraham Isaac and Jacob Matth. 8.11 They are such as are cloathed with the Righteousness of Christ Kings and Priests to the great God of heaven and earth 5. Look at the attendance of this feast the Ministers of the Gospel able Ministers of the new Testament 2 Cor. 3.6 Who are the Embassadours of God and Paranymphs of Christ 2 Cor.
and after their calling Before their conversion they are in the high-ways and hedges where all commers and goers are among the rude multitude but after their conversion they are as a Garden enclosed Cant. 4.12 A spot of ground taken from the commons of the world Jerusalem is a City compact Here also ye may be informed that man is not in a capacity to merit he is but as a beggar upon the high-way covered with filthy rags yet vain man would merit what is received in mercy Vega said non accipiam coelum gratis I will not receive heaven gratis Use 2. Though men by nature are as vagabonds and out-casts yet there are very few vagabonds and runnagates indeed that receive the Gospel such creatures are usually cursers and blasphemers Isa 8.21 22. despisers of all good the shameful trade of begging is accompanyed with many vices Use 3. Let not us who are sinners of the Gentiles continue in Heathenish ways since the grace of the Gospel is brought unto us Act. 14.15 Let us remember our former ways remember that in times past we were Gentiles in the flesh Eph. 2.11 and let this keep us humble watchful and thankful The profane sinners of the world may serve as so many remembrances to us Such were some of you saith the Apostle to the Corinthians 1 Cor. 6.11 see that ye walk not as other Gentiles walk Eph. 4.17 look upon the sinful lives of others and be ashamed of their ways SERM. XVI LUKE 14.23 And compel them to come in c. CHAP. I. THese words contain the third particular considerable in this verse the manner how those who are without do come in to partake of Gospel-provision it is irresistibly brought about called here Compulsion Concerning which we must thus distinguish There is a magisterial and a ministerial compulsion St. Augustine useth this for the Magistrate's compelling his subjects to the worship of God but this cannot be so meant here for the commission is to the messengers or Ministers of the Gospel Now the ministerial compulsion is either disciplinary or doctrinal Spiritualis est coactio Calvin The disciplinary is by such censures inflicted upon those who walk irregularly but this course is to be taken with those who are within the pale of the Church and therefore not so proper for the meaning of these words Vâ—argumentorum rationum Salmer which are spoken concerning them who are in the high-ways and hedges Wherefore the doctrinal compulsion must be here meant viz. by the strength of argument and force of perswasion and effectual application of the same which overcomes the soul as powerfully and effectually as natural compulsion and external violence overcomes the body Hence I note Observ That the power put forth in the ministry of the Gospel for mans conversion is by sâ—â—â—itual compulsion 2 Cor. 10.4 Heb. 4.12 This appeareth I. By considering the metaphorical expressions whereby this is illustrated in Scripture 1. It is called a pulling out of the fire Jude ver 23. catching hold of men and rescuing souls from everlasting burnings The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Souldiers violent rushing or seizing upon a Town or Castle for some rich booty or for the delivery of some that are there held Captives 2. It is called a pulling down strong holds 2 Cor. 10.4 5. battering those Forts and munitions which man's nature maintains against the revealed will of God those lofty conceits whereby man's heart is lifted up against God but this word is able to overcome them 3. It is called a drawing men after God Verbis rationibus trahere Drusius John 6.44 haling them on who draw back of themselves drawing them by strong reasons and arguments such as convince the soul God compels by perswasion and perswades by compulsion 4. It is called a constraining men unto holiness 2 Coâ— 5.14 where the love of Christ prevails upon men it keeps them within bounds that they cannot break out into that looseness as otherwise they would II. By considering the proper operations whereby this is effected as 1. The propounding arguments contrary to the interests and enclination of man naturally as self-denyal taking up the Cross losing life and so to gain life and happiness strange allurements Matth. 16.24 25. Christ draweth not his followers by arguments taken from carnal delights as Mahomet doth His the way Christ takes is contrary to flesh and bloud 2. The removing what hinders the arguments propounded and so enclining the will to close with the same taking away the unpliableness of the heart and making it pliable Ezek. 11.19 God in the work of man's conversion doth not only put forth his power in the nature of a moral cause using arguments of weight but in the nature of a physical cause making those arguments effectual by drawing enclining and moving the heart and so working a real change There goes forth a secret sweet and violent power from God to make his exhortations effectual as when Christ called St. Matthew to follow him from his custom-gathering and bid Lazarus come forth out of the grave 3. The infusing a new principle of life or habit of grace an inclination of the soul quite contrary to what was before 1 John 3.9 it is not some acts but an habit by virtue whereof a man is called godly which habit of holiness is placed in the will for no man is good or evil only because he understandeth good or evil things as Aquinas well observeth but therefore a man is called good or evil because he willeth those things that are good or evil 4. The acting of this new principle contrary to natural inclinations with the mind serving the law of God while the flesh is for serving the law of sin Rom. 7.25 A man is carryed by force when he is moved contrary to his enclination such a divine force worketh in the spiritual man The reasons why it is thus are these 1. To shew the infallible conjunction of the effect with the cause of our conversion with God's quickning grace John 6.45 the grace of God is not in vain 2. To shew the efficacy of a divine ordinance accompanyed with Gods blessing it is the power of God unto salvation Rom. 1.16 3. To shew that the glory of man's conversion is not at all to be attributed to man's self but altogether unto God The work is wholly of God Rom. 9.16 if man doth not share in the work he should not share in the praise Object Why are no more converted at Sermons Resp. The election hath obtained it and the rest are hardened The Gospel is hid to them that are lost the God of this world blinding their minds 2 Cor. 4.3 4. old Adam proves too hard for young Melancthon the ministry of the word cannot do it if God withdraw his influence CHAP. II. Use 1. THis sheweth us man's backwardness to be saved and God's forwardness to save him The Angel laid hold upon Lot and his family
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
Justice to hear when their own cause is to be handled Remember Jam tua res agitur that every word which is spoken in a Sermon to every one of you is as it were the handling of your particular cause the resolving or deciding your particular case Answer ye this loving invitation with a ready acceptation let your hearts eccho back the sound of the Gospel Psal 27.8 with sincere obedience to the voice of the Gospel The proof of this effectual call doth thus appear 1. By the service we are employed about different from others This calling denoteth the setting a man apart unto what he is called so that he doth not live as he did before but mind 's the business to which he is called We see it in worldly callings men are set apart for the same and give themselves to the same Paul was separated unto the Gospel or set apart to the particular calling of an Apostle Thus Saints are set apart to the general calling of Christianity to spend their time in godliness Psal 4.3 distinct from the practice of the profane or meer civil men 2. By the spiritual assistance we have to do that service God calls us unto God calls none to an employment but he qualifies them more or less to discharge it God calls none to any particular calling in Church or State but he gifteth them for it When God called Saul to be King he put into him another spirit sutable to the condition whereunto he was called So when God calleth any to his kingdom and glory he giveth them a spirit which aspireth and endeavoureth to that prize of this their high calling in Christ Jesus 3. By our deportment answerable to the nature of the calling which God hath called us to Eph. 4.1 2. Every man is to look to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quod Placet in his place or calling Thâ—se actions are beseeming a child which do not become an old man Men of better breeding have a sutable deportment so have Saints 4. By our abiding in that calling unto which God hath called us Luke 9.62 Those that are come into a state of grace do go on till they come to glory Now to move you to accept of God's gracious invitation Consider seriously 1. God communes with us in a way of familiarity Isa 1.18 What an honour did Haman account it that Queen Esther should invite him to a banquet with the King Est 5.12 how much more may we look upon this in the Text. 2. God commands us in a way of authority 1 John 3.23 It is his will and pleasure that we should embrace this call 3. God doth beseech us in a way of entreaty 2 Cor. 5.20 He wooes us to be happy 4. Upon refusal God threatens us in a way of severity Quod deus loquitur cum risu tu legas cum fletu Prov. 1.24 32. They who will not feed upon these Gospel-dainties shall eat of the fruit of their own ways They that sow the wind of iniquity shall reap the whirlwind of misery SERM. IV. Luke 14.17 And sent his servant at Supper time to say to them that were bidden Come for all things are now ready CHAP. I. HEre is the renewing of the motion made in the former verse Est in more illud apud nonnullos habitum ut qui invitati sunt ad prandium sive ad coenam sub ipsum tempus caenae instantis vel imminentis prandii iterum evocentur Salmer in loc The language of this verse alludeth to the manner of those who send out a servant when the Dinner or Supper is ready to give out a fresh summons to the guests whom they did invite that the provision may not be spoiled but serv'd in with much sweetness and delight unto them for whom it was prepared The servant here sent may be taken diversly though not contrarily either for the last of the old Prophets not excluding those that went before or for the first of the new Prophets John Baptist Mal. 4.5 Matth. 11.10 not excluding those that followed after or else for the great Prophet and servant of God Christ The time when this servant was sent called here Supper-time Doth specially point at the accomplishment of the great work of man's Redemption through the incarnation of Christ dying and rising again in that humane nature which he assumed Before I descend into the particulars of this verse I shall observe one thing as this verse is joyned to the former and containeth a second invitation Sect. 1. Obser God is very urgent with men to accept of Gospel-provision for the good of their souls he speaks once and again Jer. 7.25 This truth will thus appear I. By the several acts of God put forth in Gospel-provision for mans salvation 1. He hath prepared the provision without any desert or desire of ours God's kingdom is not partum but paratum Tit. 3.4 5. It is all according to his mercy he hath spared no cost in the recovering of fallen man he hath freely parted with the bloud of his only Son to redeem the souls of slaves and Rebels 2. The means of grace is vouchsafed to many that do not improve the same Matth. 11.16 17 21. Some whether piped to or mourned to are nothing affected neither the Preacher nor the Doctrine regarded they are not awed with threatnings nor allured with promises 3. God propounds a way Praevenit voluntati ut inclinet and offers help to do us good before we enquire after it Isa 65.1 Every motion towards God is an influence from God We are prevented of God we do not prevent God's grace as the Pelagians sondly conceit 4. God forbears his wrath when we do not presently close with his mercy he stays though man lingers he waits to be gracious he meets with many unworthy passages from man His native goodness discovers it self in his patience when our native sin discovers it self in our provocations 5. God reproves where we are defective and happy are the wounds of such a friend He which first reproveth is unwilling to punish That man is in ill case when no man dares speak to him and it is worst of all when God saith to any let him alone Hos 4.17 6. God stops our way when we are running head-long to our own misery he will not suffer us to act according to our corrupt desires he hedgeâ—h up our ways with thorns Hos 2.6 God many times keeps us short that he may kep us humble 7. God makes us to consider our ways and recollect our thoughts whither our course tendeth Hag. 1.5 Whiles men walk heedlesly they walk dangerously Hence are those frequent phrases Hear and give ear as if God should say Hearken do ye know what ye do or what will be the fruit of these courses you take 8. God worketh irresistible upon us notwithstanding our obstâ—nacy by a sweet and holy violence perswading us Luke 14.23 He doth not only stop
heavenly matters as to lose your earthly possessions 9. They plead an impossibility to fulfil the law of God framing to themselves this damnable illusion and soul-deceit that seeing they cannot with all their care satisfie the law they will loosen the reins of concupiscence to all manner of iniquity do what good they car they shall break the law and do what evil they will they can but break the law 10. They plead the inequality of God's ways This is the highest step when men charge God with their sins To excuse themselves they will accuse God himself calling his ways ruggid and unequal Ezek. 18.24 as though God were unequal in electing of persons Rom. 9.18 19. that he should chase some refuse others that he should make choice of the unlikeliest persons for natural parts to do him service And as though he were unequal in the governing of the world that his will should be a law this men think hard who measure God by themselves that some should have so much and others so little in the world that the wicked should prosper and the Righteous suffer Finally as though he were unequal in the conferring of rewards that those who have wrought but one hour should have as much as those who have born the heat of the day Matth. 20.12 and as though God were unequal in the inflicting of punishments that when all deserved to be damned some only should be damned and others should go free Quest Why do sinners make excuse Resp. 1. It is the nature of fallen man so to do Gen. 3.12 13. fin and shifting came into the world together The flesh wants not excuses nature needs not to be taught to tell her own tale 2. Sin is so ugly that sinners will not have it appear in its proper colours therefore foul sins must have fair names to make them go down the better As lust must be called love Prov. 7.18 should sin appear in its cursed nature and wretched effects it would affright men that they could take no pleasure in committing it CHAP. V. Use 1. THis informs us of the madness of wickedness Eccles 7.25 that men should thus dote upon the great enemy to their souls to excuse sin and plead for that what is it but for a man to reason himself out of heaven it is in effect to bespeak their misery to tell God they care not to be saved or they will damn themselves Here also see the difference between sinners and Saints the one extenuate and excuse their sin the other aggravate their sin Psal 51.4 5. They that have grace 1. They acknowledge and confess it and that with all the circumstances of it and with the rise or root of all sin viz. Original câ—rruption 2. They bewail it Rom. 7.24 bemoaning themselves because of it Jer. 31.18 their enclinableness to break God's laws is ready to break their hearts 3. They revenge it 2 Cor. 7.11 out of deepest self-abhorrency buffeting the flesh and abridging themselves of those lawful comforts which they have abused Mary Magdalen wiped Christ's feet with the hair of her head which she had formerly abused unto pride and wantonness Use 2. Though sinners excuse their sin yet their sin will accuse them Now it is so by fits as their consciences are awakened which fly in their faces and bring their sins into remembrance Rom. 2.15 and hereafter it will be done to some purpose so that their present excusing of sin is but as the hagging of a serpent in their breast to sting themselves to death Though men endeavour to hide their sin yet they may be assured their sin will discover them and find them out Numb 32.23 Moreover all the pleas and excuses of sinners are such as cannot stand before God's righteous Tribunal Sinners and ungodly ones with all their excuses shall not stand in the judgment of God Psal 1.5 Use 3. Do not deceive your selves by vain excuses or false reasonings Jam. 1.22 the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term of Art implying a sophistical argument or false syllogism as thus They that hear the word shall be saved But we hear it Ergò Oh do not thus cheat your selves Practice what you hear the makâ—â—â— of an erroneous principle the bottom of hope is dangerous and deluding Consider that the hope of the hypocrite will perish it is compared 1. To a rush Job 8.12 13. which as it yields no fruit so it withers sooner than other herbs that are not seated so near the water 2. To a Spider's web ver 14. as soon as houses come to be cleansed down go cob webs and when God comes with the bosom of destruction hypocrites perish from his presence Isa 33.14 stubble and chaff and Spiders webs will never be able to stand before the fire and the wind and the besom of his wrath CHAP. VI. The first â—â—â—d â—nto him I have â—ought a piece of ground and I must needs go and see it c. THe excuses which these Recusant guests make Lyra in Gloss Ordin are several as appeareth by the particularizing of these â—â—ree by which Lyra would have meant those 〈◊〉 Capital Crimes Pride Coveâ—ousness Luxury But Saâ—meron though a Papist puts by that interpretation as impertinent Advertendum est in omniâ—â—s his exâ—usationiâ—â—s nihil ad luci quod sit per se malum seâ—â—â—onesta tantum licita exercitia c. Salmer in loc because the three things here mentioned are no sins in themselves but honest and lawful as our Interpreters do likewise take notice of which gives us occasion to note something from all the three excuses put together before we take a view of them apart none of the three â—eâ—ng to â—e condemned in themselves but the immoâ—erate affection which men bear to them and the unlawful use which they 〈◊〉 of them that being the raine of men Hence I note Obser That the unlawful use of lawful things is the ruine of many 't is the case of all these three here mentioned Matth. 22.5 7. I shall give some instances of this nature and begin with those in this Parable as 1. Purchasing buying of a piece of ground 'T is lawful to buy and sell yea needful it upholds propriety without which men would live most confusedly Propriety is the boundary which keeps off men from devouring one another it distinguisheth persons families and countries so that what upholds that must needs be lawful and very convenient and such is purchasing Jer. 32.7 yet how is this abused to the ruining of mens souls through their covetousness and oppression in laying house to house and field to field Isa 5.8 how many do bustle for room in the world as though they were born for no other end than to enlarge their territories and dignities 2. Farming employing yokes of Oxen to till the ground This is lawful though our sins have made the whole Creation groan yet 't is lawful for us to use the creatures for our need and this
while they lingred in Sodom God being merciful to them so while men trifle away their time in their natural estate God seizeth upon them by the ministry of the Gospel crying to them Save your selves from this untoward generatiom Act. 2.40 Here also ye may see that God's power is greater to make man close with good than the power of Satan to make man close with evil 1 John 4.4 Satan hath but a tempting and enticing power but God hath a compelling and enforcing power Satan may be overcome if he be resisted but God overpowereth and overcometh man Dr. Preston saith the Patrons of nature do put God into the same straits as Darius was in when Daniel was in the Den who would have saved him but could not tell how with which conceit King James was well-pleased for say they the will of man is only excited by moral or assisting grace knocking at the door of it and admonishing it not that it is changed by habitual grace renewing and healing it But this Text of ours and many more tell us that God not only by moral perswasions but by infused grace turneth sinners to himself after an irresistible manner Eph. 2.1 Phil. 2.13 Rom. 9.16 Use 2. Yet notwithstanding the will is not compelled This is a known maxime the will in natural things Voluntaâ— sequitur rationem ut indicativum non ut impulsivum though it always follow the dictates of the understanding yet acteth most freely the understanding doth not force it so to do In spiritual things the will is conformed according to it's essential property of liberty freely to make choice of the best things God worketh upon man as a rational creature and so man is made willing Yet here observe that though the will cannot be compelled in its elicit act or free choice yet it may be compelled in the commanding act As when the persecutors drew the Martyrs against their will before their Idols putting incense into their hands to burn So Christ saith to St. Peter They shall draw thee whither thou wouldest not John 21. Now though conversion be wrought thus necessarily yet conditions are required unto salvation Conditionale potest esse in effectu Heb. 12.14 but the conditions are of God's working not of man's Here observe that which is conditional may be necessary in the eslect and event If any of you go out of the ship ye shall all perish Act. 28. but if ye stay in the ship ye shall be all saved It behoves us to abide in faith and holiness if we would be saved and to be free and voluntary in our spirits therein not haled and pulled to spiritual duties compelled thereto only by external arguments Use 3. Deus facit voluntarios non salvat invitos Bern. Yield your selves unto God who useth a compelling power to enforce or perswade you unto good Rom. 6.13 yield your selves as his prisoners of hope Throw away your weapons rebel no more as Chosroes King of Parthia who being subdued by the Romans made a law that none of his successours should ever wage war with them again Seize upon the kingdom of heaven by an holy violence take it by force be instant in serving God day and night Act. 26.7 Think no pains too great nor charge too costly which is employed in God's service offer violence to your dull souls when they are backward pray that the word of God in the Ministery thereof may have a free course 2 Thes 3.1 and put forth your power in your places for the good of others souls CHAP. III. That my house may be filled THis clause carryeth in it the final cause of all the three former particulars in the verse If the words immediately before compel them to come in be meant of sanctification through the powerful perswasion of the word converting the soul then these words must be meant of glorification which is begun here and perfected hereafter which Christ calleth many mansions in his father's house John 14.2 Hence I note Obs God would therefore have the Gospel preached and souls converted that heaven may be filled Colos 1.27 28 29. It appeareth that God would have heaven filled I. Objectively by the glory which is there provided As the object of happiness to be enjoyed of which glory heaven is full Now this is a maxim that God and nature make nothing in vain Heaven therefore being full of glory it must therefore be filled with such as are capable to enjoy it That heaven is full of glory appeareth 1. Typically in the Tabernacle and Temple the Types of this heavenly house both which are said to be filled with the glory of the Lord Exed 40.34 1 King 8.10 11. 2. Metaphorically heaven is here called an house and it is a spacious house and very durable eternal in the heavens 2 Cor. 5.1 it is an house where is no want of room nor need of repair accommodation is there to the full and there for ever 3. Properly and plainly There God is all in all 1 Cor. 15.28 that is immediately without the helps of ordinances or means of grace II. Subjectively by the Inhabitants which there are and shall be to possess that glory which is there provided here let us consider 1. The vast company which is there already an innumerable company of Angels and the spirits of just men made perfect enjoying their happiness with God the Judge of all and Jesus the Mediatour of the new Covenant Heb. 12.22 23 24. Unto which beloved society believers are said now to come in respect of their spiritual conjunction with Christ's mystical body 2. The several sorts of sanctifyed ones which are in the way to heaven and are daily going thither as is intimated in those Beatitudes in Matth. 5. viz. the poor in spirit the mourners for sin the meek and lowly those that hunger and thirst after righteousness those that are merciful those that are pure in heart and actively pure such as are peace-makers such as are persecuted for righteousness sake Thus we must consider these several sorts which make up the reckoning in that number which daily filleth heaven 3. The bodies of the Saints shall be raised to be glorifyed with their souls 1 Thes 4.17 and those heavens that contain the body of Christ must contain the bodies of Christians 4. Their souls and bodies shall be filled with glory Their Souls thus 1. With the fulness of grace as of knowledge wherewith their understandings shall be full 1 Cor. 13.12 reaching the top of divine truth of love wherewith the wills and affections shall be full embracing most intimately the chiefest good 2. With the fulness of joy Psal 16.11 All sin and all sorrow cease together Their Bodies thus 1. They shall be filled with immortality raised in incorruption 1 Cor. 15.42 they shall die no more 2. With dignity raised in glory ver 43. no part of the body then shamefully needing a cover as now it doth 3. With agility raised in power able
to go through the service of God without weariness 4. With spirituality raised a spiritual body ver 44. not maintained by natural helps of food Physick sleep c. but kept by the power of God Then body and soul making one person shall serve and obey God without interruption for ever The reasons why it is thus are 1. The filling of heaven is decreed of God and therefore must be effected Though many Angels left their own habitation Jâ—de ver 6. yet their habitation abideth to be possessed by others There is not as some observe the least atom of grace or glory intended for the creature lost to the universality though forfeited by the individuals for what was retracted as to the extent of it to more was supplyed by the intensiveness of it in the fewer whereby the divine justice was fully displayed and the bounty not at all diminished And as the creatures find no abatement of happiness conferred upon them so neither shall the Creator find any abatement of homage attributed to him 2. The preaching of the Gospel and converting of souls is the only way to fill up heaven for this is the way to have Christ in us the hope of glory Col. 1.27 This is the way to be joyned to that Church which is the body the fulness of him that filleth all in all Eph. 1.22 23. CHAP. IV. Use 1. HOw may this support us under all our losses and sufferings What though we be cast out of house and home and lose all for the Gospel yet if we help fill heaven when we are gone from hence will not that make amends Heb. 10.34 what if we should live in a world filled with violence and oppression as the old world was Gen. 6.13 yet God hath an Ark for Noah an heaven for Saints what though we should be filled with scorn and contempt as Israel was Psal 123.3 4. yet there is exceeding joy in the presence of God Jude ver 24. Use 2. Though heaven shall be filled with inhabitants yet it shall be without any annoyance to those inhabitants We must not conceive that house above where Saints immediately attend God's service like these houses below where we attend upon God in the use of means Hear when an house is filled people are crowded they stand and sit in Little Ease so that the very attendance upon means for the soul is not without some annoyance to the body but it shall not be so in heaven That house is not an house made with hands 2 Cor. 5.1 but eternal in the heavens it is of an everlasting continuance and of a very vast circumference without the least inconvenience Use 3. Let us live as those upon earth who shall help fill heaven hereafter let us be cleansing our selves from all filthiness of flesh and spirit and so be perfecting holiness upon earth which is the ready way to perfection of holiness in heaven 2 Cor. 7.1 This is like w ping the feet before we enter a room kept clean and fair No unclean thing must enter heaven as full as it will be Without are dogs Rev. 22.15 the fittest place for them what should they do within Men that live like dogs here must fare like dogs hereafter heaven is no kennel for dogs but a Palace for Kings for Saints who are Kings and Priests unto God Let us look to be filled with the fruits of righteousness to be filled with such fruits here is to be fitted for glory hereafter Grace like Grapes grows by clusters A cluster of these grapes of Canaan we may view Gal. 5.22 and we must look to be filled with such fruits now if we would have heaven filled with us hereafter it is called the fruit of the spirit such fruit as doth not grow in Natures Garden 1. Love the bond of perfectness As the Curtains of the Tabernacle were joyned by loops so are all true Christians by love 2. Joy that in special whereby we rejoyce in our Neighbours good 3. Peace the peace of concord with our brethren 4. Long-suffering patience drawn out at length continuing as long as the trouble 5. Gentleness amiableness and sweetness in behaviour 6. Goodness usefulness in our places 7. Faith taken here for fidelity 8. Meekness not easily provoked a readiness to pass by injuries 9. Temperance whereby a Christian as Master in his own house doth so order his affections that they do not irregularly move nor inordinately lash out To make us now to mind the way to heaven consider what lyeth in our Text the goodly company we shall enjoy in heaven It was the speech of good old Grynaeus O faelicem diem quum ad illud animorum concilium proficiscar ex hac turbâ colluvione discedam Grynaeus Oh happy day when I shall depart from the crowd and sink in this world to go to that blessed councel of souls There is but one heaven to hold all Saints they shall all be in one house Hold up your heads O Christians we shall be in that heaven where all the godly Patriarchs Kings Prophets Apostles Martyrs and Preachers are and where all our dear friends in the Lord are who are gone a little before us Doth it affect you to read the stories of the Patriarchs the writings of the Prophets and Apostles the sufferings of the Martyrs the Acts and Monuments of the Kings the Sermons of godly Preachers Oh how will it affect us to see those very persons another day and to be happy with them SERM. XVII Luke 14.24 For I say unto you that none of those men which were bidden shall taste of my Supper CHAP. I. THis verse containeth the conclusion of the Parable the definitive sentence upon the whole In which we have 1. A Preface 2. A Proposition The Preface is a form of speech usually prefixed to raise our attention unto the weighty matter spoken of And this very phrase I say unto you is used near an hundred times by our Saviour in the four Evangelists The Prophets prefaced their Doctrine with Thus saith the Lord. But our Saviour prefaceth his Doctrine with I say unto you The Prophets were but men speaking in the name of the Lord but Christ is God as well as man and therefore could speak in his own name as well as in his father's name because his father and he are one Here the consideration of him that speaks is sufficient to make us receive what is spoken Obser The Authority of the speaker is sufficient ground for the truth and our belief of the holy Scripture The Authority of the speaker in sacred Scripture is altogether divine it being the word of God and so the Authority of the only Deity Quest How doth it appear that those writings which we call the sacred Scripture is the very word of God Resp. 1. It is evident so to be if ye look at the Pen men of Scripture and their impartial proceedings in their writings setting down their own commendations and discommendations
be called Rom. 11.26 Use 3. Let us improve those examples which set forth unto us God's vengeance on sinners and in special on unbelievers Examples are two-fold either for imitation or admonition the latter is here meant 1 Cor. 10.11 and unbelievers are two-fold either of pure negation living without the profession and means of faith as Heathens or of an evil disposition walking contrary to the Doctrine of the Gospel as loose Christians God's judgments on both these sorts of unbelievers must be improved by us and especially the latter 1. Yield a firm assent not only to the mattter of fact in sad examples but to the cause of them set down in sacred Scripture sin deserving and procuring these judgments 1 Cor. 10.6 2. Bring home those sad examples by a particular application to your selves so Christ would have us Luke 13.3 making anothers case our own On continue not to refuse the Gospel for this end let the wicked forsake his way and return unto the Lord whether should men go but unto God from whom they fell let him that is returned take heed that he back-slide not from the Lord through unbelief Look well to the exercise of faith labour to apprehend those promises which God hath given you in his word and appropriate them that are proper for your present condition Heb. 13.5 The vertue of a plaister appeareth in the application of it to the sore CHAP. VI. Shall tast of my Supper HEre is the matter predicated or declared concerning the subject fore-mentioned Shall tast of my Supper Tasting is taken 1. Properly to touch with the lips Ravanel and pass judgment upon the diversity of savoury things There is a dispute among Philosophers what is the proper sensorium or instrument of tasting Some say the mouth others the Tongue others the palate others the throat others the nerves which diffuse themselves through those parts I suppose there is a concurrence of all these to a perfect taste 2. Figuratively and that 1. Intermitatur Deus summum malum Experimento cognoscent quantum malum sit jacturam fecisse c. Salmer Metonymically for eating Act. 20.11 a metonymie of the effect because we therefore tast that we may eat 2. Metaphorically to make tryal or know by experience and that either in a way of sorrow as to tast death Matth. 16.28 for to suffer death or in a way of delight Tasting is put for perceiving in a comfortable manner Prov. 31.18 this last acception is the meaning of it in our Text They shall not tast that is they shall not by experience know to their comfort they shall not partake of my Supper Gospel provision for the good of their souls but shall know by sad experience what it is to contemn such mercy they shall for ever despair of the enjoyment of any good Hence observe Observ That there is not any true experimental any sanctifying and saving good belongs to them that refuse the Gospel Such as these are excluded from the communion and fruition both of the grace and glory of God in Christ I. They are excluded from the fruition of the grace of God in this life They have not a tast of it as is thus evident 1. They have no sound knowledge or spiritual discerning of divine truth They call evil good and good evil put bitter for sweet and sweet for bitter Isa 5.20 no taste and relish of the spiritual nature of things Truth is the meat of the mind the nourishment of the understanding but divine truth suiteth not with a carnal mind the palats of many are out of taste in a spiritual sense it is too apparent by the multitude of unsound opinions that go down without disrelish 2. They have no firm faith upon God in Christ They believe not the record that God gave of his Son 1 John 5.10 God hath put eternal life in his sons keeping and men will not come to him that they may have life John 5.40 thereby it appeareth they are void of faith in God now faith is the souls taster to suck the sweetness of the promises 3. They have no content or satisfaction in any thing that good is Tasting is receiving that which is edible or potable with some kind of pleasure or liking Thus wicked men do not taste of Gospel-provision they have no love or liking of it The carnal heart is not affected or pleased with spiritual good He receiveth not the things of the spirit into him so as to receive any satisfaction to his mind in them 1 Cor. 2.14 they are foolishness to him insipid stuff albeit the wisdom of God This shews their mouths to be out of taste 4. They have no meditation on God and his word They chew not the promises nor turn them into fatness they feed not upon such dainties There is a taste in words the Heathens had this notion they saw some could not taste of words as others could Natural men taste not God's word by any delightful meditation in it 5. They have no hungring and thirsting after righteousness carnal hearts look upon themselves so full as wanting nothing Rev. 3.17 Such hearts are like those stomachs that are full of wind and not of meat swell'd and puft up They do not faint for God nor are they troubled for the want of the spiritual food They have no spiritual desires nor endeavours after grace II. They are excluded from the fruition of the glory of God in the life to come That is the second course of this Gospel-feast and there also they shall not have so much as a taste The rich Epicure in the Parable Luke 16. could not have one drop to quench his thirst or cool his heat ver 24. no refreshment among the damned The day of judgment which is called the times of refreshment to all true penitents Act. 3.19 will be a day of the encrease of torment to all impenitent creatures CHAP. VII Vse 1. THis informs us of the Righteousness of God in the judgment he inflicts on men What more righteous than this that those should have nothing but the terrour and torment of the Law who would have none of the grace nor duty of the Gospel Here also ye may see the vast difference between the godly and the wicked the wicked shall receive no good but the godly shall want no good Psal 84.11 They having an interest in God himself must needs possess all in possessing him Vse 2. Yet there be some natural men that seem to partake of spiritual good in a large measure Heb. 6.4 5 6 7. a great deal for cast-aways to partake of 1. They may be illightened with some divine understanding divine light may shine into their heads though not into their hearts they may have much of the gifts but nothing of the grace of spiritual knowledge 2. They may taste of the heavenly gift the common gifts and influence of the spirit given to profit others withall in the way to heaven with which