that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Therefore Paul saith speaking of this word 2 Cor. 10.4.5 6. For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in readiness to revenge all disobedience c. And so Heb. 4.12 For the word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart This iron Mace knocks down the contradictory spirits of men Thirdly This word called the Kingdom of heaven works faith and sound conversion That must be of great worth which worketh a man into Heaven and giveth him Power to prevail with God and to overcome the world all which faith doth But this the word preached doth work as may be plainly seen Rom. 10.14 15 16 17. It is the power of God unto Salvation Rom. 1.16 The engraffed word which is able to save our Soules Jam. 1.12 That brings Salvation Tit. 2.11 Highly esteemed bonds and loss of life do not move Paul if he may fulfill his ministery Acts. 20. ver 22. to the twenty fifth The Saints weep and sorrow for the loss of Paul ver 37.38 And both for Preacher and People Read Acts 21.13 Then Paul answered What mean ye to weep and to break my heart For I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus You see then how Paul prizeth it and how the Saints prize it and weep to hear of the binding of that blessed Preacher Paul Angels scorn not to learn of the Church the Mysteries of the Gospel Ephes 3.10 they enquire after these things of the word 1 Peter 1.12 which things the Angels desire to look into Vse Now for the use of the point Seing Gospel-preaching is such a rich Vouchsafement Surely then great is their folly which undervalue the same And of these there are two sorts First Prophane people foolish Gaderens that lose the seasons and opportunities in which God way be found in which they might meet with this rich jewell Christ These were wont to be the only men we had to oppose But now we have a Second sort Such as are deluded and puzled by the Divel It is sad to consider that many once forward and eminent professors of Religion do now account it the height of their excellency to slight preaching and preachers The ground of this extream is the formalitie of the Calves-men in Dan and Bethel against whom zeal burning for lack of watchfulness and wariness and their unadvisedness of Sathans wiles hath driven many into these extravagancies in these Ordinance-contemning dayes We were wont to shoot our arrows against that ungodly generation who by First Their careless comming Secondly Their unreverent behaviour being present Thirdly Loose carriage afterwards and losing by and by what they have heard Luke 8.12 gave us greatest offence But now alas fear of being gull'd by black coats hath brought a snare upon many endangered by men whose coats are of another colour But I say to all Wisdom crieth without she uttereth her voice in the streets c. Prov. 1. from the twenty fourth to the 33 v. Whiles Christ wooeth t is good to be wooen He cries take me to be your King Priest Prophet and Teacher O t is a rich Vouchsafement the Gospel is a precious commoditie which puts me upon a second Use Vse 2 Seeing it is such a blessing Learn to improove it ye that do enjoy it First Diligently frequent the places where the word is faithfully preached Be not so superstitious or silly as to think it is nowhere to be had but in a Parish Church Nor so absurd and deluded as to think it is not there to be had at all Can there any good come out of Galilee was a question in Christs time the answer was Come and see I give you that counsell Come and see I give hear for sake no meeting where ye may meet Christ The opinion of holiness of places is now exploded take heed of the other extream Least ye leap out of the frying pan into the fire or at best get out of Gods Paradise into a warm Sun What with the mad running after Jeroboams calves on the one side and seeking Asses with Saul on the other side the passeover is neglected and the Lion of the Tribe of Judah forsaken Secondly Neither is it enough to frequent places of preaching but being there you must hearken attentively Thirdly Ponder it in your hearts Fourthly bring forth fruit in your lives The commoditie is a rich one Paul thanketh God on the behalf of the Corinthians for the Grace of God which was given them by Jesus Christ That in every thing they were enriched by him in all utterance and in all knowledge and that the Testimony of Christ was confirmed in them that they came behind in no gift 1 Cor. 4.5 6 7. O it is a rare jewel it is not for every ones obtaining For you see your calling brethren saith the same Apostle ver the twentiesixth of the same chap. How that not many wise men after the flesh not many Mighty not many Noble are called Though ye be poor Mat 11.5 ver 25. Jam. 2.5 yet the Gospel is Preached to you t will make you rich if ye receive it Though babes yet these things revealed to you will make you men perfect men in Christ Jesus Though poor in wealth yet you shall be rich in faith yea heirs of the Kingdom which God hath promised to them which love him Vse 3 Lastly learn to rejoyce in the priviledge of living under a godly ministry It is a great blessing Mot. 1 be moved therefore with its excellency it is a Pearl Math. 13.44 And Secondly The necessity of having it upon pain of perishing If our Gospel be hidden it is hidden to yea from them that are lost 2 Cor. 4 3. Be joyfull therefore you that have the word See the Lord stretching out his hand all the day long And take heed let it not be to a rebellious and gainsaying People So much of this Doctrine The praedicate or cui comparatum of that goodly Subject matter or thing spoken of in this Parable which is the second thing to be considered and is indeed that by which the Kingdom of Heaven is represented hath in it three Particulars two whereof are in this second verse and the third takes up all the other verses unto the fifteenth First we are to take
he that invites to the marriage cloaths also Ezek. 16.7 and 10. v. But the scope is to shew that such as are found in their sins shall perish not that the garment of righteousness and Salvation is to be found in any mans own Chest God finds nothing in us but miserable nakedness and filthiness Neither are we any otherwayes reformed unto the image of God but as we put on Christ Therefore I say here is not a discovery or Doctrine of mans power to cloath himself but of Gods Method in the work of conversion who worketh that in the elect which he commandeth men to have See Calvin in Isai 1. ver 16. His words are these as they are translated Now we know that the spirit of God is wont to attribute that to men which himself works in them who is therefore said to pour clear water Ezek. â—6 25 Because repetance is a worke proceeding from him So that I say if God that bids you come to Christs wedding do not give you a wedding garment it is a sign you are not one of his elect or chosen ones For all are not that are called For many are called but few are chosen Now for the sence of the words We are by called ones here to understand not such as are effectually called as in sundry places the word is taken among others 1 Cor. 1.24 where the Gospel is said to be the power of God unto called ones but here by being called is meant only a partaking of an outward call to wit to hear of such a one as Christ was and to joyn outwardly with Christians either according to Law I mean mans Law or according to custom or the practice of our forefathers of which called ones the greatest part are but a rude heap of baptized Pagans and Infidels or else such as are Temporaries and Hypocriets that have some common works of the Spirit some fear of Hell some taâ—t of the powers of the world to come and yet are found to be reprobate silver True it is that such as are inwardly and effectually called are likewise so called and ought to joyn themselves with Gods People and Will But yet this is the summe that many are so called outwardly that yet shall perish everlastingly The Next word to be expounded is the word chosen few are chosen Whither we understand hereby choice ones approved ones as some expound the word or else Gods election in Christ before all time of some to be vessels of grace which yet in my poor opinion may rather be called a purpose of election then election it self I say understand it either way T is plain the meaning of the Holy Ghost is That among the Multitudes of People that are by general profession Christians there are but few choice plants chosen of God and pretious which indeed none are but such as God hath predestinated unto the adoption of children by Jesus Christ unto himself according to the good pleasure of his will Eph. 1.5 And this election from everlasting is called Gods purpose and grace and said to be given us in Christ Jesus before the world began 1 Tim. 1.9 And none but such though outwardly called ones shall ever be fitted and trimmed to go in unto the marriage of the Lamb and to be bid wellcome there From this verse thus opened and expounded I shall observe three short points of Doctrine and briefly handle them at this time and so end my Sermon and this whole Parable Doctr. 1 That many by preaching partake of an outward Call That few of those are elected and chosen of God or truly choice and pretious here by the working of the Holy Ghost That those that are not so ordained of old and so sanctified by the Holy Ghost as hath been said shall perish at last notwithstanding their outward call and profession of religion For saith the Text many are called but few are chosen Of these in order Reason And first of the first of them viz. that many partake of an outward Call For both Jews and Gentiles partake thereof as hath been already shewed out of this parable The whole world consists of two sorts of People all the world are to be invited one time or other The Jews from the time of Abraham unto the dissolution of their state Then for the Gentiles you have Mat. 28.19 Mark 16.15 Rom. 10.18 All Nations must be taught Every creature must be preached unto The sound of the Gospel must go out into all landâ— The general coming of people to the Ordinances is compared to the calling of Swine pigs to the mingle mangle Come pyr come pyr to the mingle mangle So it hath been the more the pitty in our time and is yet where unhallowed Ministers have to do Surely all that are admitted in the best Societies of Christians are not cercainty sound Vse 1 For the first use we may learn that the preaching of the Gospel is no hidden thing It is preached to a multitude and must be how else shall they be converted It must be made known to all Nations for the obedience of faith Rom. 16.26 The preaching of the Gospel must not be too much restrained The World must hear of Christ Some there are that preach very sweetly to Saints in private places there may be a time for that But there must be a time to tell all the World that Christ died for sinners that he that believeth not shall be damned that Tophet is prepared of old c. Some blame Ministers for that they preach Moses too much Beloved let Moses go first by the Law commeth the knowledge of sin But let Christ follow after For the Law is a killing Letter the Gospel is the grace of God which bringeth Salvation Jude saith difference must be made of some indeed we must have Compassion but others must be saved with fear and pulled out of the fire ver 22. and 23. of that Epistle Though sometimes our words must distill as the rain and drop down as the dew yet there must be fire and a hammer to break the rock in pieces But it may be objected The Gospel is a hidden treasure Mat. 13.44 And a mystery and hidden wisdom 1 Cor. 2.7 I answer Not in regard of the outward means for it is openly to be revealed as before was noted our of Rom. 16.25.26 but because of the blindness of mans understanding because the natural man cannot discern it 1 Cor. 2.14 Because the god of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 But the blame is in men and it is to them a sign of perdition for If our Gospel be hid it is hid to them that are lost saith Paul in the 3. verse of the forementioned chapter and Epistle to the Corinthians And so much for the first use or first branch rather of the information Vse
so Humble Yet such we read of Psal 12.4 who have said with our tongue will we prevail our lipps are our own who is Lord over us Malacy complains cap. 3.15 That the proud were called happy This is the cause of contention among People Prov. 13.10 Only by Pride cometh Contention but with the well-advised is wisdom O that men would marke such threatning Scriptures as I shall mention against Proud men Lev. 16.19 I will break the pride of your Power Prov. 15.25 The Lord will destroy the house of the Proud Prov. 16.18 Pride goeth before destruction and a haughty spirit before a fall Luk. 1.51 He hath shewed strength with his arm he hath scattered the proud c. James 4.6 God resisteth the proud but he giveth Grace to the Humble Pride is either in regard of God or men but I must not meddle now with those particulars Vse 2 A second use therefore is to comfort those that are Humble They are like God God will not despise such as be like himself He will teach them Psa 25.9 He will honour them Ps 113.7 8 He raiseth up the poor out of the dust and lifteth the needy out of the dunghill that he may set him with Princes even with the Princes of his People He will dwell with them as Isaiah 57.15 mentioned before Humility is the fore-runner of honour Vse 3 as a haughty heart is of destruction Prov. 18.12 Let the Sons of men be in love with this Grace Who would not be like God Motive 1 This Grace of Humility is a most excellent Grace Knowledge Wealth Honour zeal neither of them is comparable to it Yet further think upon the necessity of having it the want of it is a fore runner of destruction in the forenamed Prov. 18.12 No entring into the Kingdom of Heaven without Mark 10.15 Thirdly Consider the sins we have committed the judgements we have thereby deserved For the first what good have we done in our places with our wealth how unprofitably have we spent our time And then consider wrath is abroad the world This is not a time sure for men to be proud The 2. branch Doctr. But I proceed to the second thing held out concerning God viz. his dignity Though he will be likened to a man yet it shall be to a man that is a King Surely Gods humility ought not to cause disrespect of his dignity Kings are to be honoured 1 Pet. 2.13 The King is Supream and therefore to be submitted unto to be honoured v. 17. And if Earthly Kings how much more the King of Heaven the King of Glory God is the King of Glory Psalm 24. ver 7.8 9. and 10. In every one of those four ver he is called the King of Glory Lift up your heads O ye Gates and be ye lift up ye everlasting doors that the King of Glory may come in Who is this King of Glory the Lord strong and Mighty the Lord Mighty in Battel Lift up your heads O ye Gates even lift them up ye everlasting doors and the King of Glory shall come in And twice in the last verse Who is this King of Glory The Lord of Hoasts he is the King of Glory Selah He is a King that remains for ever whereas other Kings die and leave their Kingdoms to others Psalm 29.10 the latter part of the verse Yea the Lord sitteth King for ever His dominion is an everlasting dominion and his Kingdom is from Generation to Generation Deuteronom cap. 4. ver 34. Reason Although God be Humble yet he must not be despised for this Reason Because Humility in great Ones call's for the more respect We have a saying of a proud heart and a Beggers purse when we will set out an absurd Ass Surely even so To say a Mighty man and an Humble Soul is to give a notable Character of one worthy to be had in Honour The Humble carriage of Abraham a man of Might he had in his house thirty eight Pâ—sse nollenobile * Gen. 14.14 Trained Souldiers got him a great deal of respect among the children of Heth. You may read the story at large your selves Gen. twenty three ver six unto the thirteenth He stood up he bowed himself to the people of the Land even to the children of Heth. ver 7. And again Abraham bowed down himself before the People of the Land So I say Gods humbling of himself should rather be a cause why People should give him the greater Honour and Reverence But I must draw to an end I therefore shall speak a word by way of Use and Application and so end this first particular to wit the feast maker and also this Sermon Vse 1 The first Use shall be to reprove sharply that Jndian-like frame of Spirit so common among men Those poor Infidels stand in great awe of their Hoggery God as they call him Abamaccho because he doth them much mischief But their good God Tanto they care not how they use Surely they are much to blame that abuse the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth them to repentance Romans 2.4 O despise not the Humble and plain wayes of the Lord undervalue not his Gospel because the poor receive it Matthew 11.5 and the rich blaspheme that worthy way Ja. 2.7 If you do provoke him and grieve him and slight him he will make a way for his Anger Psal 78.40 41.50 He will be terrible the heathen shall perish out his land Psal 10.16 The Lord reigneth let the People tremble Psal 99.1 He is a great King and his name is dreadfull among the Heathen Malachy 1.14 They that abuse Gods kindness shall not gain by it They that scoff at his patience as 2 Pet. 3.3 c. or at the meaness of his worshippers Joh. 7 48 49. and the like shall find that blue-apron Mechanicks shall be too hard at last for Scarlet-coats and bring down the mighty from their throne Vse 2 Be of good cheer ye that honour God God will honour you 1 Sam. 2 30. Though God would walk low and seem to be not worth the looking after yet he will come at last to be glorified and admired by them that have beleeved his testimony and have worshipped him even in a stable and have kept the despised faith But here shall be an end The Second Sermon Mathew 22.2 The Kingdom of Heaven is like unto a King that made a Marriage for his Son WE have finished in this place of meeting besides divers other things dispatched the last time the first of those three Particulars noted in the predicate of this parabolical Proposition viz. the feast maker we have heard of that twofold representation of him as a man to shew his condiscension and humbling of himself for our good And yet a man that was a King to set forth his dignity and greatness over all Now the next thing we have to do The
second particular is to speak of the Honourable person that gives occasion for this feast And that is Christ who is to be married whose Spouse is the Holy Church In this particular there are divers things of great weight to be taken notice of First The Author and fountain of saving grace viz. God called here A King making a Marriage for his Son Secondly Here is implied the neer union that is betwixt Christ and the Elect. It is agreed that there shall be a marriage concluded upon according to God the Fathers everlasting purpose between them and his son Jesus The Kingdom of heaven is like unto a King that made a Marriage for his Son Thirdly we shall also out of these words speak of the way and Means whereby this Grace from God in the supper of the Lamb is conveyed made out to the Elect towit the powerfull preaching of the Gospel This lies wrapped up in these words the Kingdom of Heaven whereby is meant as I told you in the beginning the word of the Kingdom The plain Truth is and the Summary Sense The preaching of Christ and the offering of him in the Ministry of the Gosepl is the way the Lord hath ordained to work faith by whereby we are united unto Christ and justified I will begin with the first and so proceed to the handling of the rest at this time as in the presence of the Lord. Doct. The first Doctrine shall be this From the first That grace here and glory hereafter are the free gift of God It it his pleasure that his Son be Married and such a Wedding Supper held as may shew forth the riches of his Grace according to the capacity of man somewhat answerable to the bounty of a God You see the Subject matter is Grace which we must warily speak of that we may shun the Charybdis of Popish merit and yet not fall upon or into the Scylla of Lawless Antinomianisme Most certain it is that Salvation is of Grace and not of works as that learned Dr. of the Church the Apostle Paul disputes it and demonstrates it both in his Epistle to the Romans and also in his Epistle to the Galatians And although there are many uses of the Holy Moral Law which I purpose not now to meddle with yet must it stand aside as weak and insufficient through the flesh and give place unto Gods sending his Son into the world that whosoever believeth in him and accepteth of Gods offer of Grace should not perish but have life everlasting This Grace of God is by much the Elder brother if we look no higher then Abraham Gal. 3.17 And this I say saith Paul that the Law which was 430. years after cannot disannull the Covenant that was before of God in respect of Christ that it should make the Promise of none effect All is of Grace First Election is of Grace Rom. 11.5 There is a remnant according to the election of Grace Ephes 1.5 6. Having predestinated us c according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved See Cap. 2. to the tenth And in many other places Secondly all the Coordinated Mediums all that God works by all are free and of Grace As first Christ is given Romans 8 32. Who spared not his own Son but gave him for us all to Death Secondly The word bringing savation is free and is therefore called the Grace of God Titus 2.11 bringing Salvation Thirdly Repentance is of Gods giving also Acts 11.18 Fourthly Likewise Faith that mother-Grace is the gift of God Phil. 1.29 And generally the whole Law of the Spirit of life as it is called Rom. 8.2 is of Gods gracious working as is testified Ephes 2.1 And you hath he quickned which were dead in trespasses and sinnes Reas 1 We may reason from the very name Grace it signifies that which is imparted gratis Conveniunt rebus nomina saepè suis that is freely So the Holy Ghost often reasons in these words or else Grace were no Grace And Grace and Merit do stand extremly in opposition one to another Secondly We may reason from universality from the General to Particular Quicquid praedicatur de genere praedicatur de specie Of him and through him as well as for him are all things Every good and perfect gift is from above and cometh down from the father of lights c. James 1.17 All common Graces are of his Grace and free gift much more saving grace which is a more speciall effect of his love and favor Vse 1 But I come to the Uses having two other Doctrines to dispatch at this time And first here falls to the ground the Doctrine of merit so mightily and subtilly among our latter Popish School-men contended for What should I read Lectures of Polemical Divinity in this popular auditory They have a blind distinction of merit of congruity and condignity one place of Luke will serve for all Cap. 17.10 So likewise ye when ye shall have done all that is commanded you say We are unprofitable Servants There is neither merit of congruity before justification nor merit of condignity after But by Grace are we saved through faith Dona sua coronat Deus non meritatua Aug. and that not of our selves it is the gift of God Ephes 2.8 not our Merits but Gods gifts are with his mercifull and bountiful vouchsafements crowned here and hereafter Vse 2 Secondly comfort ye comfort ye your selves with these words O all ye desirers of saving Grace They that hunger and thirst c. are pronounced blessed Mat. 5.6 What though ye see nothing in your selves but that which loads you even such are invited to come Mat. 11.28 If God send to invite surely he will not reject those that desire him though they be never so sinfull But we must take heed First of being contented with a few weak and faint desires If thy desires come from a right principle they are as truly Grace as faith it self There is Grace desiring Gratia sitiens sitiata as well as Grace desired Secondly take heed of regarding wickedness in your hearts Psal 66.18 or else the Lord will not regard your desire And no marvail These desires so accompanied shew themselves not to proceed from that preventing Grace which all successfull desires do proceed from Vse 3 I have yet one use more Grace here and Glory hereafter are of the free gift and Grace of God Ye see where to go for both the one and the other God is the Author and Fountain of all Grace seek it of him Mot. 1 And to move you consider first the Excellency of that condition ye shall be in Christ to partake of his goodly Image and Grace to be transformed into his Image from Glory to Glory Secondly It is of absolute necessity that ye come to this supper I say He that refuseth and cometh not shall
especially if we find the hand of the Lord with them that is an expression Acts 11.21 Question But how is that to be known I answer It is to be known by the effects there mentioned And a great number believed and turned unto the Lord. O 'T is a mercy to live under the sound of the voice of a servant of the Lord. Gods immediate voice no man is able to hear Exod. 20.19 And they said unto Moses speak thou with us and we will hear but let not God speak with us lest we die So Deut. 5.25 the presence of God is terrible who may abide it Therefore God hath appointed our brethren to teach us familiarly and to be in his stead among us and it is our happiness to enjoy them if we could see it Vse 3 And lastly to end this point it serves to teach us that these men whom the Lord imployes as his special servants ought to be esteemed although it be their portion to be as David was the song of the drunkards Psal 69.12 And to be despised by yong children as Job was cap. 19.18 Yea by yong men whose fathers he would have disdained to have set with the dogs of his flock cap. 30.1 All the silly yet proud fools and all the knaves in the country think that Gospel-Preachers are fit to be made a Parable of reproach and object of despight O how do some among us ruffle it in the second and third Generations whose Ancestors infamously scrapt a little dung together and ended their dayes remarkably I But this ought not so to be neither will it be so among them that fear God Neither let it be so among you For Mot. 1 First To dishonour them is to dishonour God Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me saith Christ to his Disciples and this is to despise him that sent Christ as it is in the same verse Secondly If you carry your selves respectfully towards them it will encourage them in the Lords work And Thirdly It will be for your own benefit Both these are to be proved Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you And indeed experience teacheth that when the persons of Ministers are out of esteem their Doctrine lies the more open to prejudice and misconstruction Quest Question But how shall I know whether I esteem them as I ought to do or no Answ I answer If thou look upon them as Ambassadours sent of God for this very end that People may believe in Christ and dost so come to hear what they say c. this is a good note of such as are sound Christians and have the spirit of God 1 Cor. 14.37 If any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the commandments of the Lord. And no doubt such as are spiritual will so acknowledge and in their eyes the feet of them that preach the Gospel of peace and bring glad tidings of good things will be beautifull Rom. 10.15 Thus I have finished the second particular observed in the first offer of Christ to the Jews his Ancient acquaintance I now come to the third and last to wit the ground and Original of this action of calling people to come to Christ And that is a Commission given he sent forth as it is in the Text. The Servants go not untill God whose messengers they be sends them These words he sent forth his servants are not only in this third vers I am now upon but also in the next the fourth and likewise ver 9. a Commission is expresly given unto them So that we may have good ground for this Doctrine Doct. That such as take upon them to invite â—â—ople to Christ and to Preach are of Gods â—ending in a speciall manner if they be of the right stamp I will give them Pastors after mine own heart Jerem. 3.15 Such as run before they be sent have success accordingly But they have somewhat else to do and all trades must 〈◊〉 as we say and so must they And this â—ort of men though called Ministers are the very tail of men It is the part of a servant to have the word from his Muster first and then to do faithfully what they are Commissionated and commanded to do It was the Lords complaint by the Prophet Jer. c. 23.21 I have not sent these Prophets yet they rann I have not spoken to them yet they Prophesied And when the spirit of a man hath received a Call from the spirit of Christ and knows it self to be sent of God it will put him upon strict duty First To deliver nothing but what is warranted 1 Cor. 11.23 For I have received of the Lord that which also I delivered unto you And. 1 John 1. ver 3. And Secondly To extend his gifts to the utmost advantage of the giver and benefit of those that a man is sent unto 1 Pet. 4. ver 10. As every one hath received the gift so minister the same one to another as good stewards of the manifold grace of God Lastly He must and shall know on whose arrand he goes whose Messenger he is So 1 Pet. 4. v. 11. If any man speak let him speak as the Oracles of God if any man Minister let him do it as of the ability which God giveth Vse 1 Know therefore for the first use that the Call and comming of Ministers of the Gospel is of God it is not without Authority They are in Gods stead they must give account to him that hath sent them Vse 2 And therefore they should not be despised and opposed as they are by foolish proud People It is thought now among us to be a sufficient cause of injustice iniquity and oppression because Ministers shall not be masters of the Town because they shall not have their will which yet indeed is Gods will Alas neighbours are we not men as well as you Why then should we not enjoy our common priviledges as well as you are we unworthy to be heard because we are Ministers how low would ye bring us But I desire not to provoke but rather to convince that you might not be found despisers of God in despising contradicting and opposing of us in the way of our well doing Vse 3 But Thirdly You that obey the Lords Call to you by us doubt not of kind wellcom We call not of our own heads He sent us forth that will make good whatsoever we promise you according to our instructions that we have received from him Vse 4 And lastly be perswaded to hearken to our Call in regard of the authority of the Sender It will not be well taken under any pretence whatsoever to slight the Lords gracious offers to trample under foot his
bring good out of it This consideration is of great use we will a little look into it All the creatuets both in heaven and earth act go and come at Gods command When we see men bold in their opposing the wayes of God we many times are troubled we do not consider that as in wisdom he made all things so in wisdom he ordereth all things excellently Gen 45. ver 5.7.8 saith Joseph there God did send me before you to preserve life c. And Gen. 50.20 but as for you ye thought evil against me but God meant it unto good to bring it to pass as it is this day to save much People alive And so for lusts and temptations God suffers them sometimes in his own children either to teach us to observe his rules better or to humble us that we may cleave closer to God and that graces may grow Humility saith one is the Nurse of graces or that we may know God and our selves better or that we may be the more thankfull when victory comes but yet all this while God is bringing good out of it and that Oracle worthy to be remembred that all things shall work together for good to them that fear God c. Rom. 8.28 will be found in the end to be gloriously true Vse 3 Therefore let us learn to take notice of the power wisdom and goodness of God that can and doth thus bring good out of evil good effects out of evil causes Mot. 1 This will confirm us in the truth of Gods goodness and other attributes And Secondly It will teach us in evill times instead of murmuring to bless God for his providences and goodness and power in thus converting of evil to good And Lastly It will make us to walk confidently and to lie down confidently and to put our trust in God and in nothing to be carefull Though we meet with afflictions yet we shall not be much troubled because we shall by taking notice perceive that these are to nurture us Deut. 8.2.5 that we may learn to know him better and to know our selves Therefore it is good I say to take notice of Gods dealing in this kind So much for this point From the word of command Go ye we may learn Doct. That Christians must do warrantable actions They must have a care to do what they have a word of command for at least what is neither directly nor indirectly forbidden in the word of God For there are some actions which are called indifferent as 1 Cor. 7.28.30 If thou marry thou hast not sinned c. and to weep as though we wept not and to rejoyce as though we rejoyced not Such things are not a transgression of a Law for so sin is 1 Jo. 3.4 they are indifferent in themselves Though every particular determined thought word or action be either good or bad a step either to heaven or to hell yet for the actions themselves there are some that are neither good nor bad But to the point I say Christians must do warrantable actions Reas 1 For first they are Gods Servants Servants must attend upon the commands of their Masters And Secondly We have all the ancient practices of the Saints to look upon As first of Noah Gen. 7.14 and cap. 8.1 〈…〉 In both which chapters he had a word 〈…〉 mand both for his making and also for 〈◊〉 entring into the ark and ver the 8. for his taking in accordingly clean and unclean beasts as he was commanded c. 8.12 and 16. he staied other seven dayes that is he would have a warrant for his comming out of the Ark. And Abraham Gen. 12.1 had a command to go out of his country from his kindred and from his fathers house c. And Jacob Gen. 31.3 must be bid to return unto the Land of his fathers and to his kindred And in his old age though he resolve to go to Egypt Gen. 25.28 yet he must have and had a warrant cap. 56. ver 1.2.3 and 4. And Numb 9.18 At the commandment of the Lord the children of Israel journeyed and at the commandment of the Lord they pitched c. Heb. 5.4 No man taketh this honour unto him to wit of the priesthood but he that is called of God as was Aaron Vse 1 Therefore such as do unwarrantable actions can have no comfort in their doings For they sin though they think not so Sin is not defined to be a thing against the Law only in regard of the actions of sin but even sinfull habits are forbidden in the Law therefore mans nature being out of tune is not so ready to do good nor so knowing what good is God therefore hath given rules to be observed which not to observe is a sin Mot. 1 And indeed well done will be pronounced only to those that have done what they have been bidden and warranted to do Neither will Conscience be so well satisfied with doing naked actions that are destitute of command and example and every thing that might be a ground of comfort to the conscience of the doer Neither will God have any glory from unwarrantable actions it is as if God were not wise enough to give rules or as if we had not a perfect rule to walk by Lastly It is an evil example to walk in this liberty of doing what is right in our own eyes as if we had no Law-giver this brings in boldness among men and makes them fearless But blessed is he that feareth allwayes I omit the School utrums upon this point as not being so usefull to this auditory Go ye therefore into the high wayes From the word of command we come to speak of the place where they they must go Luk. 14.23 hath it thus Go out into the high-wayes and hedges The mind of the spirit is to shew us Doct. That God in the offer of grace is altogether without respect of persons For all mankind are alike to him Reason Job 31.15 Did not he that made me in the womb make him and did not one fashion us in the womb cap. 34.19 He accepteth not the persons of Princes nor regardeth the rich more then the poor for they are all the work of his hands Therefore are the Commissions so large Mat. 28.19 and Mark 16.16 All Nations must be taught every creature must be preached unto Acts 10.34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousness is accepted with him Read Acts 13.46.47 And mark the last words of the latter of those verses I have thee to be a light of the Gentiles that thou shouldst be for Salvation unto the ends of the Earth Mat. 11.25.26 At that time Jesus answered and said I thank thee O father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Even so father for so it seemed
so many Gentiles there were many that wanted the wedding garment for there be many hypocrites in every visible Church Many people came in Isaiah 2. ver 2.3 among which there could not but be many unfound ones But it is spoken in the singular Number to shew the strictness of the search He saw a man not one can escape the eyes of the Lord. Hence observe Doct. When the Lord comes to view his Church and to see his Guests he will sind out every unsound one in it Reason And the reason is Deus est totus oculus because he is an al-seeing God none can go from his presence Psal 139. from the 1. to the 6. verse read Jer. 23.23.24 Dan. 2 22 Heb. 4.13 And yet more evidently because in him we live and move and have our being Acts 17.28 I might heap up places of Scripture to shew how God hunteth out sinners * Gen. 3.8.9 Adam †Cap 4 9.10 Cain ‖ Exod. 32.1.6.7 Joshua 7.10.11.20.21 2 Kings 5.20 Mat. 26.14.15.16.21 Acts. 5.1.2.3 the People of Israel when they had worshipped the calfe which Aaron made the Lord knows it And sacrilegious Achan is found out by this al-seeing God And Gehazi And Judas And Annanias and Saphira all these were spied out by the Lord. The darkness is no darkness with him the night is as clear as the day c. But I hasten to the Uses Because I chiefly look upon the next Verse to speak of the fault charged upon him that is here spied out Vse 1 Vse 1. They are fool-deceived that think their wayes and works are hidden from the Lord. Yet this is not only the fault of hard-hearted sinners but even of Jacob and Israel Isai 40.27.28 We think God sees not or regards nor our misery this is our folly But on the other side What a poor thing it is to think to slie from the presence of the Lord yet so foolish was Jonah cap. 1.3.4 He paid the fare of a ship and went into it to go to Tarshish from the presence of the Lord but could he O no it followeth vers 4. God sends after him with a witness Vse 2 And certainly wofull is the case of all sinners yea of the closest and best coloured Hypocrites they shall be seen in their proper colours by the Lord. Isai 29.15.16 Wo unto them that seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us Surely your turning of things upside down shall be esteemed as the potters clay For shall the work say of him that made it he made me not Or shall the thing framed say of him that framed it he had no understanding It is a notable place Vse 3 And therefore Lastly to end this point and ver Be advised to take heed of sin no corners are darke enough to commit sin in God will see as well at midnight as at noon day Pray to God to unite your hearts that you may fear his name it is a good expression when our hearts are united to God we shall stand in awe and shall not sin Especially take heed of Hypocrisie for the danger is great of that sin as may be gathered out of Mat. 25.41 their portion of misery is none of the least as you may see by the Lords dealing with this poor wretch which is next to be handled Verses 12.13.14 And he saith unto him Friend how camest thou in hither not having a Wedding garment and he was speechless Then said the King unto his servants Binde him hand and foot and take hiw away and cast him into outer darkness there shall be weeping and gnashing of teeth For many are called but few are chosen HAving finished out of the foregoing verse the manner and issue of the trial of this unworthy Guest I now come to the third particular noted in the Lords proceeding against him Wherein three other things are observable 1. His examination about his offence Secondly His conviction thereupon both which are in the 12. ver Thirdly His condemnation or the Lords Commission and warrant for his execution with the ground or reason thereof ver 13.14 of which afterward In his Examination we have 1. The matter laid to his charge 2. The manner of Gods dealing How camest thou hither not having a Wedding garment is his charge This man came with others to the marriage of the Kings son but he came unprovided he was without a Wedding garment and this is the summ of his accusation and the fault that is laid to his charge aggravated by his impudency in daring to come in that trim How camest thou in hither c. that is how didst thou dare be so bold to come hither unprepared The great question is what is meant here by the Wedding garment The Papists understand hereby love and good works but they miss the mark By the Wedding garment we are here to understand the righteousness of our Lord Jesus put on by the hand of a true saving and justifying faith and manifested by a holy sincere and upright walking in the wayes of godliness and therefore the Apostle Paul speaking to this purpose and somewhat altering this phrase wills us to put off the works of darkness and to put on the armour of light Rom. 13.12 And in the next two verses he expounds his meaning viz. Not in chambering and wantonness not in strife and envying but putting on Christ c. where Christ and a mans own lusts his sinfull lusts are opposed read ver 13. and 14. and he doth more fully mention this Ephes 4.21 22 23. In these words and phrases To hear him to be taught by him as the truth is in Jesus To put off the old man to be renewed in the spirit of our minds to put on the new man All which is performed by the power of sound and saving faith For ye are all the children of God by faith in Iesus Christ saith Paul Gal. 3.26 And again For as many of you as have been baptized into Christ have put on Christ ver 27. By all which you may see plainly what it is to have or to want the Wedding garment The sum of the Charge brought against this Professor in my Text was that he wanted sincerity he was not that he professed himself to be He drew no vertue from Christ he had not put on Christ by Faith and therefore could not walk in sound and sincere obedience I observe this Doctrine Doctr. It is a shamefull thing for any to make profession of Religion and not to walk in truth and sincerity As on the other side It is most glorious and comfortable to have honest and good hearts and such are comely creatures such have the Wedding garment and shall stand with boldness before God in all Trials You may read for proof of the Doctrine Isaiah 1.1 2 3. and verses 10 11. where the Lord by Isaiah keeps wofull doings
Jesus Christ Who shall be punished with everlasting destruction c. 2 Thes 1.7 8 9. Be ye perswaded therefore before the sealing time before the Lord hath sworn against you to accept of Christ and to take heed of hypocrisie and that ye be not found naked lest this Sentence be heard and Commission given by the King for your execution to his Servants And so we fall upon the second branch of the circumstantial part of this Commission the persons commissionated his Servants Then said the King to his Servants These Servants are certain instruments which God makes use of some in this life some in the life to come The Servants which God makes use of here on earth to binde hand and foot c. are First Ministers these are Gods high Commissioners to binde and to loose Matth. 18.18 Verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven c. It is true it is properly the work of the Church But the Ministers are appointed of God for the doing of the work I will give you the words of Dr. Fulk in his Annotations upon the Rhemists Testament upon 1 Cor. 5.4 in answer to that passage pretended to be taken out of Chrysostom upon those words Tell the Church Matth. 18. Complain to the Church that is to the Prelates and Presidents thereof saith he The authority of Excommunication pertaineth to the whole Church although the judgment and execution thereof is to be referred to the Governors of the Church which exercise that authority as in the name of Christ so in the name of the whole Church to avoid confusion So he It is a sad business to be bound by those Servants of the King of Heaven Secondly Magistrates are executioners too of Gods vengeance They bear not the sword in vain Rom. 13.4 For he is the Minister of God a revenger to execute wrath upon him that doth evil in the same verse VVhen people will not take warning by Gods Ministers words nor by his judgements on others God suffers them to fall into the hands of Magistrates who have places of pain and shame Gaoles Bridewells stocks whipping-Posts and Gallowses These bind neck and heels also in Gods name and as his Servants Thirdly Military men which have the sword of war in their hands are Gods Servants Ashur is the rod of Gods anger and the staff in his hand is Gods indignation God sends such and gives them a charge to take the spoil and to take the prey and to tread down the people of his wrath as the mire of the streets Isa 10.5 6. These are most terrible of all for first they do not usually proceed so regularly as either of the former Ministers have a word to proceed by and Magistrates have Laws but weapons know not laws Arma nesciunt leges Will is the rule if not rage or desperate fury usually Ashur hath not God in his thoughts when he goeth to destroy and cut off nations not a few Isa 10.7 Secondly their Bindings have much cruelty their Language is more terrible they are people of a fierce language Cut their skuls cleave their heads even when I should have thought a reproof had been enough have I heard from these Sons of Mars for so have I heard them stile themselves in a bravado I intend not to dishonour the Imployment we have found much of God in many of them of latter times But yet they are the most dreadfull Servants of the Lord. Fourthly God hath binding Angels both good and bad Herod is smitten by an Angel of the Lord Acts 12.23 And 185 thousand are killed in one night by an Angel of the Lord 2 Kings 19.35 And the souls of ungodly men shall be bound by these binderâ— and tormented Yea Devils are let loose often by God to do mischief and to plague such as will not put their trust in God and others also sometimes for their tryal as Job You see then this Doctrine Doctr. God hath servants everywhere sitted to execute vengeance when he is pleased to give them the word of command This Doctrine is from the second circumstance Then said he to his servants You shall finde when the Lord had a purpose to destroy Ahab the Devil is ready and takes a Commission from the Lord to be a lying spirit in the mouth of all his Prophets 1 Kin. 22.20 21. Reason The Reason is All creatures are the Lords servants and he can command and make them to do his will even the meanest and worst of them Frogs Lice Flies Rivers Fire yea the snuff of a candle the tile of an house a crum of bread God can easily impower to the destruction of man Vse 1 Learn therefore in the first place that God wants not means to punish wicked men He hath servants in every place to speak to a rod in every corner to make use of VVo therefore to all such as either regard not his grace or abuse it with their bold hypocrifie or any other way But next and lastly for this point Be exhorted to dread his power and speedily to turn to him by Repentance Mot. 1 For now the door of Heaven standeth open the means of grace lasteth despise them not We have power more then ye are aware of despise us not The Lord will own what his Servants do for he hath bidden us do what we do Though we walk in the flesh we do not war after the flesh For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 5. And again Having in readiness to revenge all disobedience ver 6. So little account as ye make of our binding by word and Ordinances it is terrible and will be found to be so at last But Secondly for a second Motive Vengeance cometh suddenly unexpectedly if it be not prevented I should insist upon this matter as it is a Motive but it leads me to the third and last branch of the Circumstantial part of my Text The last Circumstance from the word Then Then the King said to his Servants That is presently upon Conviction followeth execution Or then that is when Gods time is come Or then that is suddenly unexpectedly From whence we may learn this most certain Oracle of Truth Doctr. When Gods time is come when the conviction is past suddenly and unexpectedly shall vengeance seize upon hypocrites and ungodly men So the Flood came on the world They were eating and drinking marrying and giving in marriage untill the day that Noah entred into the Ark and knew not till the Flood came and took them all away Matth. 24.38 39. God seems sometimes to delay to be slow but it is not so The Lord is not slack concerning his Promise nor concerning his Threats neither as some men count slackness 2 Pet. 3.9 Neither is he rash or hasty he useth deliberation he giveth time he calleth he stretcheth out his hand he will
No Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Ye could not abide good company when ye lived on earth ye shall have Devils instead of them now God shall be glorified in his Saints because they received his testimony but ye would not therefore ye must not be their Companions Ye accounted them a burden to you the off-scowring of all things ye would not joyn with them ye cast them out of your Counsels not only wickedly but unjustly yea against all reason Now ye shall never have the comfort honour or happiness to see one of their faces more Devils and Reprobates such as your selves shall be your companions for the increase of your eternal torture and torment A word for application of this second particular from the word depart We may learn how to judge of them that have hearts separated from Gods People and ways now they are in Simon Magus his condition mentioned Acts 8.21 Wicked men are the men of their delight and this is their punishment already and will bring the other mentioned in the Text they shall be taken away and cast away which is the next viz. the third degree of misery in the punishment of ungodly men Learn therefore Doctr. That all wicked men are a company of Cast-aways a sort of good fornothings All that have not made God their portion nor have the Spirit of the Son are good for just nothing and therefore as that which is nought-nought-worth they shall be cast away They themselves and all that they possess though never so much are under a Curse and shall be made to drink the water of jealousie Riches avail not in the day of wrath Prov. 11.4 They are curses to a wicked man who is an accursed Cast-away Cursed in the City and in the Field in his basket and in his store in the fruit of his body and of his land the increase of his kine and the flocks of his sheep Cursed when he cometh in and cursed when he goeth out Cursing vexation and rebuke shall follow him in all that he setteth his hand unto Deut 20.16 to the 21. ver For A graceless man to use a Country phrase is an unlucky fellow It is a blessing properly to a godly man that whatsoever he doth it shall prosper Psal 1.3 Again a graceless man makes the naked creature without an eye to the Creator the foundation of his happiness like a foolish man that hath great store of birds in his field and because they have pitch'd in his field he accounts them all his not considering that they will rise and flie away when he comes neer to them to take them So will all that wicked men have wherein they put their confidence when God comes to have to do with them it will appear that they with all that they have are good for nothing but to be cast away Object But yet Please your self with your notions may some say as long as you will These nothings as you call them and these cast aways are often in great prosperity when the godly and happy so called are in adversity Sol. I answer This was indeed Davids temptation Psal 73.12 Behold these are the ungodly who prosper in the world they increase in riches and hath formerly been and at this present is even mine also the shameless impudency and yet continued prosperity of some among you are both so continued yet truly I do believe that Adversity is never truly evil nor prosperity truly good For wicked men should not have any prosperity if it were good nor righteous men adversity if it were truly evil Here now is a place for faith and blessed is he that believeth Luke 1. Object But yet sometimes wicked men are imployed by God for the good of his Church as Cyrus was c. Therefore they are not altogether good for nothing or cast aways Sol. I answer God makes use of Devils sometimes as of wicked men for his own glory But my meaning is that no good shall ever come to themselves by any thing that they do Isa 10.12 Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high looks So this is the sum of all Let wicked men do what they will or seem to be usefull to others never so much or be made use of by God as sometimes they are yet they shall never do themselves good they are Cast-aways they shall be like the chaff which the wind driveth away c. Psal 1.4 And nothing that they have shall prosper with them And at last they shall be cast away quite from God all even seeming happiness into outer darkness which is the punishment it self and comes now to be spoken of Cast him into outer darkness that is into Hell-fire everlasting fire as it is called Matth. 19.8 9. Hereupon a Question may be moved Divers respects how Hell where there is said to be fire can be a place of darkness seeing it is the property of fire to give light and light and darkness are contrary To which I answer Fire that the place of torment prepared for the reprobate hath in the Scripture divers names in divers respects as in regard of the grievous pain there to be endured it is often compared to fire so Matth. 13.4.2 And shall cast them into a furnace of fire and Luke 16. ver 23. The rich man is said to be in hell in torments and ver 24. to be tormented in the flame And the wrath of God to be poured on the damned in Hell is so vehemently and frequently set forth by fire as that many both ancient and latter do hold and write that there is a corporal 〈…〉 sible fire there Augustine Jerome Ambrose Chrysostom Gregory Tertullian Lactantius Cyprian c. And that the visible fire of Hell shall after the day of judgement punish the damned corporally and eternally without quenching it self or consuming them Bilson But I wave this In regard of the uncomfortableness of a Hellish condition Darkness it is compared to darkness yea to outer darkness which is most remote from light Metaphoricè autem per tenehras Scriptura horrendum maerorem designat c. Calv. Calvin upon Matth. 8.12 saith that by darkness Metaphorically the Scripture understands horrid sadness which neither in words can be expressed nor in perception comprehended in this life For in that place there is a comparing of the sad condition the Jews should be in upon Gods departure from their Nation with Hell and they are threatened with outer darkness that is unspeakable sadness in allusion unto Hell And so in Scripture light is taken for joy and fulness of consolation as Psal 97.11 Light is sown for the righteous and gladness for the upright in heart And heaven is said to be the inheritance