in express terms as Moses doth his meekness at one time and his provoking God at another time Now as it is a base thing for a man to commend himself so it is a foolish thing for a man to blaze his own faults It appears therefore the Pen-men of Scripture were not led by humane policy but by divine Authority And hereby it is evident they were moved by the Holy Ghost to set down what they did 2 Pet. 1.21 As for that objection which some make from the circumstantial different expressions of the Pen-men writing the same things as the four Evangelists we may retort the objection seeing the difference is not substantial but circumstantial and thence fetch a good argument to prove the divine authority of the Scriptures viz. that the Pen-men did not lay their Heads together about the framing of their writings and did not transcribe one anothers Copies they agreeing in the main and yet differing in things of a lesser consideration which is admirable to consider of 2. If we look at the matter of these writings it is evident it comes from heaven because it tends to heaven directing men thither and taking them off from the world There is not one tittle of it that savours of earthlyness or tends to the maintaining of carnal interest so then as the light of the Sun sheweth it self to be the Sun as the discourse of a learned man proves himself to be learned so the language of the Scripture evidenceth it to be sacred it breathing forth nothing but godliness thereby it appeareth to be the very breath of God 3. If we look at the effects of these Scriptures what a wonderful force they have upon the insides of men Tertullian tells the Jews that those places among the Brittains which the Romans could never come at were subdued by Christ that is by his word Here we may appeal to mens consciences for evidence The awakened conscience of a natural man trembleth at this word The clear conscience of an holy man feels a through change within made by force of this word I can speak it by experience saith Erasmus that there is little good to be gotten by the Gospel if a man read it cursorily and carelesly but if he exercise himself therein constantly and conscionably he shall feel such a force in it as is not to be found again in any other book whatsoever 4. If we consider the preservation of these Scriptures That writings penned by so many several men at so many several places in so many several ages should be kept so entire together is more than humane power to bring it to pass The Reason why the Authority of the Speaker is ground enough for our belief of Scripture is Because as God is so Almighty and independent as none can contribute to his being so neither to his truth Let a man but grant a God and he must needs grant his authority to be authentick and that absolute credence is to be yielded to him Hence those Heathen Law-givers Numa Lycurgus c. would needs seem to derive their Laws from some Deity And Mahomet's dictates may not be disputed upon pain of death Let God be true and every man a Liar Rom. 3.4 and Christ Jesus is truth it self John 14.6 and God in Christ is that God who cannot lie Tit. 1.2 CHAP. II. Vse 1. THis shews us the difference between the holy Scriptures and other writings No other writing must be believed barely for the Author's sake but for their agreement to right reason or to the rule of these holy Scriptures In other Sciences we first know and then believe but here it is otherwise we must believe the truth and integrity of the Scriptures because they are of God and then we shall know whether these things are of God or not Humane Authors are apt to go awry in their writings being biassed by self-interest and therefore must not presently be credited as Learned Scâ—liger observeth of Baronius that he did not write but make Annals This also shews us the vanity and vileness of thâ—se who so magnifie reason as they vilifie faith who will believe no more than they see reason for Quid proderit Papismum â—eliquâ—sseâ— et in Socinâ—am 〈◊〉 incidisse câ—lâ—um imagi num detâ—â—â—â— et cul tum maginâ—tionum ampleâ—â—i Prideaux who think it beneath a rational creature to ground faith upon the Authority of the Speaker Such are the Sâ—cinians That which is said to be spoken by a person of Quality of this Nation of that judgment is a very prophane speech Whaâ— saith he do you talk to me of faith Give me reason every Cobler may have faith But the Scripture saith Faith is the evidence of things not seen Heb. 11.1 the demonstrative evidence it is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but saith corrects both faith helpeth at a dead lift Use 2. Yet this doth not make that we should take divine truths upon trust when men utter the same though they quote Scripture for what they speak let who will be the preacher we should examine what we hear Act. 17.11 there is a judgment of discretion that belongs to every one to make trial of their own actions Secondly this doth not make Christian Religion irrational no Ratio Christianorum est fides Luther it is a most reasonable service Rom. 12.1 where we cannot see a natural reason for what we believe yet it is most reasonable we should believe it when we know the Supream cause hath spoken it The knowledge of the Scriptures and the power of God would make those things credible to faith which seem impossible to reason Matth. 22.29 Use 3. Let us be ashamed of our slowness to believe what is spoken in the sacred Scriptures As it is our misery that we are so dull to conceive so it is our folly that we are so slow to believe divine truths Luke 24.25 let us be sure throughly to understand those arguments which prove the Authority of sacred Scripture let us believe God upon his bare word believing though we have not seen John 20.29 grounding our faith according to our duty upon the Authority of the Speaker Study the Supremacy of God's Authority This made the Centurion believe Christ upon his bare word Matth. 8.8 9. And be acquainted with those Experiments that assure you that God is as good as his word Such as that of God's delivering Israel out of Egypt just at the time appointed Exod. 12.41 God kept his word to a day 1. Herein is the high commendation of faith when we can thus believe God on his bare word This made Christ say of the Centurion's faith he had not found so great faith no not in Israel Matth. 8.10 he admired it as incomparable and matchless Some required Christ to come to them others required Christ to
and Warrants run in the name of the supream power so must the word preached in the name of God II. If we look at the word which is spoken it must be spoken 1. Gravely according to the weight of the matter and majesty of the stile There should not be an affected language but sober expressions subservient to the matter 2. Methodically according to the distinct heads of divinity held forth in the Scripture 1 Cor. 15.3 3. Pertinently according to the particular portion of Scripture which is fixt upon keeping to the matter in hand as Sr. Paul doth in the confirmation of the Resurrection A man may speak according to truth or the word in general when he doth not speak according to his Text or the Scripture which he quoteth III. If we consider by whom the word is spoken it must be spoken 1. Understandingly and that according to the analogy or proportion of faith 2. Resolvedly in an open and free manner boldly declaring the word of God 2 Cor. 4.13 Rom. 1.16 being ready to defend what we deliver 3. Affectionately Phil. 3.18 our Sermons should not only be informing but enflaming affectionate speeches help much to work upon affection and they seem to flow from affection IV. If we look at those to whom the word is spoken it must be spoken 1. Audibly with the voice so lift up as the standers by may take it John 7.37 the lungs are of use as well as the brains in the ministerial employment 2. Plainly 2 Cor. 3.12 speaking in a familiar speech not uttering fine phrases like painted glasses which makes a shew but keeps out the light we must speak to the capacity of all sorts of hearers Qui pueriliter populariter trivialiter simplicissimè docent optimi ad vulgus sunt concionatores Luther The learned can understand plain words but the unlearned cannot understand elegant words 'T is best therefore to use those words which all know 3. Distinguishingly separating the precious from the vile Jer. 15.19 giving unto each the portion belonging to him for this end a Minister had need observe the carriage of his people that he may accordingly discharge his duty towards them Quest 3. How doth this appear to be the way that God makes use of Resp. 1. The Scripture-rule illustrated with instances cleareth this The Rule is Rom. 10.14 15. The instances are that of St. Peter sent to Cornelius Act. 10. That of Ananias sent to St. Paul Act. 9. 2. The daily experiences of Saints confirm this Where is the man or woman that hath received any of the gracious workings of God's spirit and have not received it this way CHAP. IV. Use 1. THis may inform us of diverse things 1. That the gift of utterance is very requisite for a Minister Eph. 6.19 for Ministers are spokes-men by their office Isaiah was bid to lift up his voice like a Trumpet which yieldeth a loud a distinct so and. John Baptist's language was as the voice of a cryer Matth. 3.1 which is a stretched out voice and an authoritative voice yet should a Minister take heed he be nothing but voice an empty sound 2. The calling of the ministery is very useful 't is to bespeak souls for heaven by inviting them to accept of Gospel-provision Tit. 1.2 3. none need think it too mean a calling for their children the honourableness and usefulness of preaching may be estimated by the preciousness of souls 3. See Mr. Hieron his preachers plea. How foolish are they who account preaching of a plain Sermon to be a poor way of profiting an intelligent man in respect of the reading of a Learned book And upon this account many I fear absent themselves from hearing thinking they have a tolerable excâ—se yea some have been observed to be so irreverent as to read a book in Sermon time But know it is the word spoken nor the word written is the ordinary way of salvâ—â— on the foolishness of preaching 1 Cor. 1.21 not but that to real good books is a good exercise if it be done in its proper time Use 2. Ministers should not only preach with their tongues Sanctiores sunt aures plebis qâ—am corda sacerdotum Milar but likewise with their hearts feelingly The heart is the best Oratory St. Paul's spirit was stirred within him to preach against the Idolatry of the Athenians Act. 17.16 'T is a sad complaint of Hilary that the peoples ears were better than their Teachers hearts Ministers should also preach with their lives Phil. 3.17 20. Aristotle saith that a good Oratour must be a good man There be many preachers saith Calvin very clamorous in declaiming against the sins of the people but do no good because the people see they are not moved themselves with what they preach to others Christ preached often when he opened not his mouth as Theophilact observes Theophilact in Mat. 5.2 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life and by his miracles Consider further though preaching be the ordinary way of conversion yet reading the Scriptures is very useful and necessary Junius turn'd from Atheism to Christianity by reading the first Chapter of John Christ bids us search the Scriptures John 5.39 God can also make Christian conference effectual Moreover it is not the breath of a man but the inspiration of the Holy Ghost which worketh conversion and God's spirit doth not tie himself to means though he tie us but bloweth as the wind where he listeth And this spirit may breath into little children as well as into grown men they may have the teachings of God though they are uncapable of the teachings of men CHAP. V. Use 3. LEt us be thankful to God that the word of faith is so nigh us in the preaching of the word Rom. 10.6 7 8. that Manna falls at our very doors 't is but stepping out and taking it up If Plato could bless the Gods that he was not only a man but a Graecian and Athenian and that he lived in the days of Socrates if Bucholcerus counted himself happy that his birth fell out in Melancton's time how may we bless God for the many helps we have to attain saving knowledge Therefore 1. Speak to God in prayer before you come to hear that he would bless the word to you when you do hear 2. Diligently attend to God's word which is spoken Eccles 5.1 Be not praying or reading when you should be hearing Our King Edward VI. heard Sermons with great reverence penned them with his own hand and diligently studyed them afterwards Constantine the Great in hearing the word would many times stand up all Sermon-while and when some of his Courtiers told him it tended to his disparagement he answered that it was in the service of the great God who is no respcter of persons 3. Be affected with the word you hear The word preached doth as it were represent truth before the eyes Gal. 3.1 Thus the Prophets were to shew the people
THE PARABLE OF THE Great Supper OPENED Wherein is set forth the fulness of Gospel-provision The frank and free invitation of Jews and Gentiles to this Supper the poor excuses of the Recusant Guests that were invited The faithful Returns which the Messengers make unto the Lord of their refusal God's displeasure against those who slight his Favours his bringing in of despicable Creatures to fill his House with the Condemnation of those that were bidden Methodically and succinctly handled by that Judicious Divine Mr. John Crump late of Maidstone in Kent London Printed for Tho. Parkhurst at the Golden Bible on London-Bridge 1669. To the Right Worshipful Sir JOHN BANKS of Ailesford in the County of Kent Baronet and to the Vertuous Lady his Wife and to LAMBARD GODFREY Esq IF we may judge of the Excellency of things by their usefulness we must confess that Parables are very excellent since they are of such use Although the things mentioned in the Parables that were delivered by our Saviour and others in Scripture were never acted according to the Letter yet something like those very things was acted by those very persons to whom the Parables were spoken which had it been spoken in plain down-right language would not have instructed them half so well for Parables are such clear Glasses as being held up to men do represent both them and their actions in a most lively manner and that so fully as that they aâ—e forced to pass sentence upon themselves by their own judgment and conscience which otherwise could never be so convincingly done I say to pass judgment against themselves even as David did upon Nathan's Parable against him and the Jews did upon our Saviour's Parable against them Mat. 21.41 It is lawful to use Parables when a man is able so to frâ—me them Per terresh is intelligit Christus doctrinam lactis sive similitudines illus rustieas terrestâ—es quibus uti solebat Marlorat that the true scope mâ—y both appear and instruct and the words be so chosen and placed as an understanding ear may discern them to be a Parable not a story A Parable saith Peter Martyr is nothing else but a similiâ—ude or example to illustrate the matter in hand Parables do familiarly explain divine truths representing heavenly matters under earthly resemblances If I have told you earthly things saith our Saviour John 3.12 that is earthly resemblances or similitudes representing those heavenly truths which all believers ought to know and practice while they are upon the earth Parables in Scripture do hold forth the same truth under divers similitudes In one Chapter viz. Matth. 13. We see how many Parables Christ makes use of to set out the kingdom of heaven by It is said ver 3. he spake many things to them in Parables saying A sower went forth to sow And ver 24. Another Parable put he forth unto them saying the kingdom of heaven is likened unto a man which sowed good seed in his field And ver 33. Another Parable spake he unto them saying The kingdom of heaven is like unto a grain of Mustard-seed which a man took and sowed in his field divers other Parables of like nature ye have in the same Chapter So that as some speak of the Jews Manna it was turned into all manner of savoury tests according to the several palats of them that eat it so there is that in heavenly Doctrine which suiteth with all true desires of happiness Moreover in Parables similitudes are fetcht from the several and usual employments of all sorts to illustrate that Doctrine of the Gospel which belongeth to all sorts This every one should heedfully mind how Christ speaks to them in the language of their own Trades and Callings here each person in his own Trade and Occupation may learn something for his Salvation Here the plough-man may meditate on the Parable of the sower when he is ploughing up his ground and turning up the furrows of the earth which may put him in mind of plowing up the fâ—llow-ground of his heart and when he is breaking up the clods of the earth he may remember that Gods calls for a broken and contrite heart and when he put his hand to the plough this shew him the constancy of an holy profession No man having put his hand to the plough and looking back is fit for the kingdom of God Luke 9.61 hereby a man may learn what pains to take with his own heart so preparing it for the true seed the word of life and when he casteth in the seed in the season he may understand his own season and as that which a man soweth is not quickned unless it die so he may learn that the body of man after it dieth and rotteth in the earth shall rise again and he that seeth not so much in the sowing and reaping his grain is a fool in the Apostles sense 1 Cor. 15.36 his plowing up the ground may also shew him the grievousness of afflictions how the wicked plow upon the backs of the Righteous and make long their furrows He that thus meditates at the plough shall alwayes have a Sermon before him every furrow being a line or sentence and every grain of Corn that he soweth a Lesson whence he may learn something of God Here the Gardiner may receive the Gospel as brought to him in his own language and may consider the Parable of a certain man that bad a fig-tree planted in his Vineyard c. Luke 13.7 8. That is God who for our capacity is compared to a man signifying that he used them not as beasts and slaves but lovingly and kindly as men do or should do one to another drawing them with the cords of a man and the bands of love Hos 11.4 Had a fig-tree planted in his Vineyard that is had a people whom he had chosen to himself and both planted pruned and watered by his word and Sacraments by the Vineyard he may understand the Church of the Jews or the Land of Jury and by the fig-tree the Inhabitants thereof Of God's particular planting this Vine we read Psal 80.8 9. God brought a Vine out of Egypt cast out the Heathen and planted it prepared room for it and caused it to take deep root so that it filled the Land the hills were covered with the shadow of it and the boughes thereof were like the goodly Cedaers And whensoever the Gardiner like Adam walketh amâ—ng the trees of the Garden and beholdeth the Vine he may think of that Mystical Union between Christ and his Church that he is the Vine his people the branches that whosoever abideth in him and he in him the same bringeth forth much fruit That the Church of God also is a Vineyard of red wine that the Lord doth keep it and water it every moment and lest any hurt is he will keep it night and day Isa 27.2 3. That men also are compared to Trees as in Jotham's Parable who compareth Aâ—imilech to
restraints of Christian liberty is setled many errors confuted out of John 8. ver 36. A Treatise of the Sacrament both by Sam. Bolton D. D. The Lords Day enlivened or a Treatise of the Sabbath by Philip Goodwin The sinfulness of Sin and the Fulness of Christ two Sermons by W. Bridge A serious Exhortation to a Holy Life by Tho. Wadsworth Ovid's Metamorphosis Translated Grammatically by J. Brinsley Comfortable Crumbs of refreshment by Prayers Meditations Consolations and Ejaculations with a Confession of Faith and summ of the Bible The difference between the spots of the Godly and Wicked in four Sermons by Jer. Burroughs Four Centuries of Select Hymns collected out of Scripture by Will. Barton Sins Sinfulness by R. Venning Memento to Young and Old by J. Maynard The Christians Daily Monitor by Jo. Church Closet Prayer a Christians Duty by O. Heywood A Little Book for Little Children by Tho. White FINIS THE PARABLE OF THE GREAT SVPPER OPENED LUKE 14.16 Then said he unto him A certain man made a Great Supper and bad many SERM. I. CHAP. I. THese words are a Parable delivered by our Saviour whose usual manner it was to propound Divine Truths under such Figurative representations Wherefore in the handling of a Parable let us observe how the genuine sence of the same may be found out for the mis-apprehension of Parables hath sometimes caused strange constructions of the holy Scriptures Tota difficultas parabolae ex tribus capitibus pendere videtur ex Radice Cortice fructu Salmero de parab Now in a Parable there are three considerable particulars to be observed 1. The root or scope of a parable 2. The rind or sensible similitude 3. The fruit or spiritual meaning And this all along we must hold as a Canon in the interpretation of a parable that there is nothing false absurd and impossible in the Parables of our Saviour Now farther that we may rightly understand the meaning of a Parable according to its true scope we must either look before upon the occasion of it Ex profabulatione vel affabulatione vel ipsa fabula Sic Graeci loquantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ver 7. or else hehind upon the conclusion of it Matth. 25.13 or else into it upon the connexion of it This course the Grecians took in the understanding of their Apologues or Fables In this parable we are first to look upon the occasion of it which is 1. More remote occasioned from the invitation of one that made a Feast ver 12.2 More immediate occasioned from the communication of one who was at the feast ver 15. Then said he c. first it answers to that when he was bidden to the Feast He spiritualizeth that meeting with discourse proper to the occasion CHAP. II. Observ HEnce I observe that it is true Christian practice to spiritualize earthly things John 3.12 This may thus appear 1. Such practice is the imitation of Christ which may be shewn in some particulars of his practice 1. In his calling fishers to be preachers he spiritualized their work by making them fishers of men Matth. 4.18 19. Then they lest their other Calling being called unto this and sufficiently gifted for it let this be observed against the practice of some who would be accounted preachers yet are not gifted nor called nor perswaded to leave off their other Callings This of fishing is an apt Metaphor The world is the sea unsetled tumultuous the Church is the Boat continually tossed with waves The fishes are men which devour one another in the sea The word of God is the net which takes hold of all sorts of men Ministers are fishers whose work is toylsome yet various and delightsome Sometimes preparing sometimes casting the net sometimes drawing it Some count preaching no labour or toyl and so rashly venture upon it but these are like some idle companions that ever and anon go a fishing in fair weather for an hour or two Will ye call such fisher-men No Fishers are such as make it their work night and day wet and dry 2. When our Saviour saw one sick of the Palsy Morbus est corruptio totius entis he spiritualized his sickness by considering sin under the notion of sickness Matth. 9.2 Sin is the sickness of the soul and pardon the health of it The fall of our first-parents did wound us and that wound is putrified from thence is the râ—â— of all manner of distempers within us and every sickness may put us in mind of this 3. When he was at Jacob's well he spiritualized that water by discoursing of the water of life John 4.10 The grace of God being of a cleansing cooling and quenching nature like water which runs through several channels till it be swallowed up in the Ocean 4. When his Disciples prayed him to eat he spiritualized those words by making his father's work his meat John 4.31 34. He took as much delight in obeying the will of God as any do in eating their meat when they are hungry 5. When there was talking of harvest he spiritualized it by discoursing of the harvest for conversion of souls John 4.35 The harvest of the seed sown by the Prophets appearing as ripe fruit in the conversion of souls by the Apostles 6. When he and his Disciples viewed the Temple he spiritualized that sight by discoursing of the Temple's and the world's destruction Matth. 24.2 The Temple was set on fire by Titus his souldides but the industry of man could not quench it Titus would have preserved the Temple as one of the worlds wonders Thus all the world will be in a flame and irresistibly burnt one day CHAP. III. Quest HOw may we spiritualize earthly things Resp. 1. In our Meditation and that in a representative manner by way of resemblance Behold the Husband-man c. Jam. 5.7 that is with the eyes of your understanding Consider how he waiteth for the harvest Is the harvest precious to husband-men and should not the coming of Christ be much more precious to Christians doth he toyl for the Corn at harvest and should we think much to be at any cost and pains till we come to the reward in Heaven 2. In our Affection even in an exulting manner rejoycing in God above by the things we receive from him here below The mercies which we daily receive should more endear our souls to the God of mercies 1 Sam. 2.1 Psal 116.1 remembring and prizing the giver for the gifts-sake 3. In our Communication and that in an argumentative manner discoursing of the providence of God from what we see here below Thus Job reasons out the case with his wife to clear God's uprightness in his saddest dispensations Job 2.10 afterwards he reasoneth with his friends to clear his own integrity under those divine dispensations 4. In our Conversation and that in an exemplary manner leading stricter and holier lives from the consideration of those temporal mercies whereby our lives are maintained
presence Guilt cannot endure the thoughts of a Judge when our Saviour would resemble our apostatized nature in a Parable he doth it by a prodigal's going into a far Country Luke 15.14 Thus men naturally and voluntarily oppose the kingdom of grace and what is this but to exclude themselves from the kingdom of glory for they who now bid God depart from them as obstinate creatures God will one day bid them depart from him as cursed creatures Use 2. Yet this doth not make but many may partake of Gospel-mercies in the kingdom of grace and yet never come to glory Nay the higher their priviledges have been the greater their damnation may be Ingentia beneficiaâ— flagilia supplicia if they abuse those priviledges Mat. 11.22 Men are therefore the worse because they had the advantage to be better If Turks and Indians shall be damned surely propâ—ane and hypocritical Englishmen shall be double damned Infidelity is a worse sin than Sodomy because it refuseth the remedy provided for all sin CHAP. VII Use 3. WOuld you come into the kingdom of glory then be exhorted 1. To come into the kingdom of grace subject your selves to that kingdom of heaven which God hath erected here upon earth in the dispensation of the Gospel we may try our selves herein by those several resemblances whereby our Saviour sets forth the nature of this kingdom 1. 'T is compared to good seed In pretio in promisso in pâ—imitiis Matth. 13.24 Which is operative and brings forth fruit like it self It is called the kingdom of heaven in the price promise and first-fruits That spiritual principle which is called the seed of God makes us like to God and tends to the full fruition of God in the other world 2. 'T is like unto a grain of Mustard seed Nusquam magis tota natura quam in minimis which though a small grain produceth a great Tree ver 31. Thus the word of this kingdom though little at first in appearance it produceth great effects 3. It is like unto Leaven ver 33. Which soon dâ—ffuseth it self into the whole lump All the faculties of the soul partake of the power of grace where 't is implanted in truth 4. 'T is like unto a Treasure ver 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is an heap of precious things laid up for future use The word of this kingdom is hid within the heart both the word of precept of promise and threats all which kinds and all the particulars under them are of special use for the well ordering of our conversation 5. 'T is like unto one Pearl of great price ver 46. Christ alone as held forth in the Gospel and bearing sway within the heart is more to be prized than all things else 6. It is like unto a Net ver 47. St. Basil comparing the Gospel to a Net make 's hope to be the Cork which keeps it always above water and fear to be the lead which sinketh it 2. Live as under the Laws of this kingdom of grace 1. Perform allegiance unto God yield your selves unto him Rom. 6.13 Princes do claim tribute and homage and the persons of the subjects as occasion serveth are to be at their service may not God do the like 2. Expect protection from God draw nigh to him Jam. 4.8 Put your selves under his wings to live under divine influence Spirits may have converse with one another though at a distance Thus our souls may have communion with our father which is in heaven Here put forth an act of faith to cast your selves upon God an act of fear to keep you in aw of God that ye may be sincere in his presence Loose anâ— regardless persons are far from God walk before me and be upright Gen. 17.1 Those that would sit down with Abraham in the kingdom of heaven Matth. 8.11 Must now walk with Abraham as before the Lord. 3. Pray that the Territories of this kingdom of grace may be enlarged more and more upon the face of the earth Matth. 6.10 That saving health may be made known among all Nations 4. Prepare for the translation of the kingdom of grace into the kingdom of glory when this mediatory kingdom shall cease and God shall be all in all 1 Cor. 15.24 28. When Christ shall reign without Adversaries and without outward means and ordinances so live that ye may be able to say in truth of heart come Lord Jesus Rev 22.20 SERM. II. Luke 14.16 Then said he unto him A certain man c. CHAP. I. YOu have heard of the occasion of these words both remote and immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatio comparatio qua res diversae ostenduntur in aliquo esse similes we are now to enquire concerning the form of them and that is parabolical this form of speech is frequent in Scripture whence I observe Observ It was our Saviour's usual manner when he was upon the earth to speak in Parables Matth. 13.18 24 31 33. A Parable is an artificial framing of some thing in manner of an History Parabâ—la est râ—rum sive veraruâ— sive verisimilium ad aâ—iud significan dum apposita artisiciosa narratio by way of comparison to illustrate something else The substance oâ— these words is set down by several Authors cited by Salmeron Hierom â—lemens Aâ—exandrinuâ— and others Yet the word Parable in Scripture-sense is dâ—versly taken As 1. For a Type Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The exemplar of something which in due time was really to exist The ceremonial service which figured and shadowed out Christ coming in the flesh and entring into glory is there called a Parable 2. For a similitude Thus Isaac's deliverance from death after God's probational precept and Abraham's intentiâ—nal act to put him to death was a Parable Heb. 11.19 A Figure Similitude or Representation of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. For a Proverb a common speech taken up in any Country whereby a plain truth is spoken in figurative terms Lukâ— 4.23 Aâ—ages are witty and summary sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. For â—n excellent and mysteriâ—us saying Psal 49.4 Yet the former description is the proper meaning of a Parable according to the tenor of this Parable we have in hand and others Those Divine truths which are most necessary to be known Christ spake in Parables As 1. The Apostacy of man by nature This is shewn in the Parable of the Prodigal son going into a far Country Luke 15.13 And wasting his whole substance with riotous living not caring to save any pâ—râ— we are utterly undone we have nothing lest that good is 2. The recovery of man by the provision of the Gospel This is shewn in our present Parable ver 23. God is willing that the many mansions in heaven should be filled up with the many fallen creatures upon the earth closing with that grace which he tenâ—ers to them 3. God hath his
several times to call men and the outward and inward call â—o not alway go together This is shewn in that Parable of the Hâ—uâ—holder going out to hire labourers into his Vineyard Matth. 20. Thus many are outwardly called few are inwardly called or truly chosen ver 16. Chrysostom in one of his Sermons tells the people of Antioch that though there were many thousands in that City yet he could scarce think one hundred of them could be saved in that condition wherein they were such villany was in their youth such sloth in the old men and so he goes on 4. As among hearers there are few good so among those that are good some are more fruitful than others This is shewn in the Parable of the seed Matth. 13.23 Every man cannot excel we should not be discouraged if we come short of others These are truths necessary to be known there are likewise truths necessary to be done contained in Parables As 1. The necessity of joyning saith unto the outward participat on of any spiritual ordinance This is shewn in the Parable of the Wedding feast What a sad case was that man in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had not a Wedding-garment Mat. 22.12 13. He was as it were muzzeled and hampered and haltered up He had as it were a gag in his mouth and an halter about his neck for not having a Wedding-garment upon his back 2. The necessity of shewing mercy and extending charity to all sorts of people even to our enemies This is shewn in the Parable of the Samaritan relieving the Jew though his enemy Luke 10.30 37. Any one in want is our neighbour for relief 3. The necessity of improving all those gifts which God entrusteth us with This is shewn in the Parable of the talents Matth. 25.14 And though we cannot do so much as some others yet let us do what we can in our places and God will accept us 4. The necessity of continual watching against Christ's coming This is shewn in the Parable of the ten Virgins Matth. 25.13 For as we know not when he will come to appear in glory so neither do we know when he will come to summon us by death to appear before him CHAP. II. THe Reasons why Christ spake thus in Parables are these Reas 1. He did it in a way of judgment unto wicked and obstinate men 1. For their obduration Parables being Riddles to them he veiled the amiableness of those truths from the eyes of their understandings which they profanely neglected and derided Matth. 13.13 14 15. Their wilful blindness and stubbornness deserves this judiciary blindness and hardness 2. For their conviction and self-condemnation So this makes for the clearing of God's justice in those judgments which he inflicteth upon the contemners of gâ—ace This is observable in the Jews in that Parable of the Vineyard where they condemn themselves in the third person saying He will miserably destroy those wicked men and let the Vineyard out to others Matth. 21.41 Though when they perceived the Parable touched themselves they thought this judgment hard and cryed God forbid Luke 20.16 Object But how can one and the same way darken and clear truth Resp. Integra parabola rem tegit clandit fracta autem explicatae rem aperit Salmer I answer the bare propounding of a Parable may darken the truth but the opening of a Parable cleareth it And this advantage Christ's Disciples had Mark 4.11 A Parable not interpreted and explained is like to a Picture with a Curtain before it but the Curtam is drawn away in the Interpretation CHAP. III. Vse 1. THis informs us of the excellent manner of Christ's delivering spiritual truths Parables and Proverbs are mysterious Prov. 1.3 4 5. There is much in a little the Scriptures are both hidden and plain deep and shallow The Elephant may swim and the Lamb wade A Learned man observeth that the Scriptures are so written that the weakest capacities if willing and desirous may know them and the most reaching heads when captious may stumble and break their necks This informs us like wise of Christ's goodness to mankind in his manner of propounding of divine truth For 1. Instruction by Parables is that way wherewith both Jews and Gentiles were acquainted Thus our Saviour brought heavenly truths to Jews and Gentiles in their own language in that way they had been most used to The Jews were acquainted with Parables as appeareth Psal 78.2 And all sorts of the Gentiles were instructed this way The Grecians as appeareth by Xenophon Plato Pythagoras Demosthenes who abounded in Paraples Likewise the Egyptians as is evident in their Hieroglyphical Learning brought in by Mercurius Tresmegistus They described a year by a snake turning it's tail into it's mouth Annus vertitur in se Familiare est Syris maximè Palaestinis ad omnem Sermonem parabolas jungere Hieronym They described God by an eye joyned with a staff signifying he was all-seeing and Almighty They described a King by a Bee having honey and a sting thereby signifying clemency and justice two Princely properties Mercy and Judgment should meet together upon the Throne 2. Instruction by Parables is a way very advantagious for man For 1. Parables are presented to the senses and so the ready and plain way to convey a truth to the understanding By that which we are acquainted with we easily receive somewhat of the nature of a spiritual truth Similitudes teach clearly and plainly Jam. 3.3 4 'T is a familiar way whereby knowledge insinuates it self into us Similitudes work sooner upon weak capacities than sylogisms do 2. Parables help the Memory Being taken from things obvious to the senses they make the greater impression upon the Memory This appeareth by the help which we have in a local memory Species intelligibiles sensibilibus speciebus affixae tenacius harent memoriae Several Pearls or Jewels are kept more safely when they are hung upon a string A Parable is as such a string containing many precious truths 3. Parables quicken the affections and spirits of men They kindle a desire after and delight in knowledge Matth. 13.36 Demosthenes quickned and rouzed up the Athenians by a Parable when Philip King of Macedon used this stratagem to betray them desiring them that if they would not grant his request in other things yet that they would grant him this to give up some certain chief ones among them that did so declaim against him That Oratour used this Apologue There was an irreconcilable hatred between the Wolves and the Sheep the Wolves at length sent to the sheepherds that they were willing to be at peace upon this condition that they would deliver up into their hands all their Dogs Upon this Parable the Athenians were kept from Philips circumvention they apprehended the danger of the motion and so would not entertain it 4. Parables convince the judgment David gave a just verdict against himself when the case was propounded in
Pascâ—al Lamb yea he was fitted with a spirit answerable most desirous to give himself a sacrifice for sin Lo I come lo I come Heb. 10.7.9 he was straitned with desire till the baptism of his sufferings was accomplished 3. In respect of the expectation of God's dear children who in the days of Christ's coming were earnestly waiting for the consolation of Israel through the coming of the Messias Witness Simeon Luke 2.25 and Anna. ver 36.37 This was the sugar by which they sweetned all their crosses in those dark times when a friend cometh that hath been long lookt for how seasonable and welcome is his coming especially when we suffer much by his absence and enjoy much by his presence 4. In respect of the conversion of the Gentiles to be added to the believing Jews or to come in the room of the obstinate Jews who would have none of this Gospel-provision The fields were white unto harvest when Christ came John 4.35 The several nations of the world were ready to receive the Gospel upon the tender of it to them Cuncta atque continua tolius generis humani aut pax fuit aut pactio Flor. hist lib. 4. they being as it were at leisure or ready to hear for 't is observable when Christ the Prince of peace came to preach the Gospel of peace there was in that age generally either a peace or truce throughout the nations of the earth So Florus observeth that writeth the History of that time How seasonably did Christ come in this time of publick quietness to reason with men in a calm manner about their souls 5. In respect of Christ's herauld or immediate fore-runner John Baptist coming in the spirit of Elias Luke 1.17 6. In respect of the institution of Gospel-ordinances in the room of the legal When the ceremonial service appeared an intolerable yoke Act. 15.10 then Christ cometh who instituted baptism instead of circumcision and the Lord's Supper instead of the Passeover Matth. 26.26 Quest But here it may be demanded why a supper Resp. It fitly answers to the word Supper in the Text which expresseth the grace of God in the Gospel 1. The Supper-meal is the sweet meal in regard of the work of the fore-going day which is past and the rest of the succeeding night which is to come This may refer to the hard service of the ceremonial law past and to the sweet powrings forth of the spirit to come at this supper time 2. 'T is the last meal the last mess of the Gospel serv'd in not another Christ to come Now God would have us methodical in the use of means first to close by faith with Gospel-provision in the word preached Rom. 1.16 and when the word preached hath had its due work then to partake of the Lord's supper CHAP. II. Use 1. HEre see the manifold wisdom of God in the dispensation of Gospel-provision Eph. 3.10 how seasonable was the time of the Gospel's discovery in the clearness or brightness of it when the day-star appeareth the Sun is at hand so before Christ's nativity a star appeared whence the wise men concluded that the Sun of Righteousness was rising Here also observe that we have one priviledge above them who lived before Christ came in the flesh they had the dawning of the morning but we the light at noon-day Col. 1.26 They had the Parable we the interpretation of it The Gospel was once confined to one Country the Land of Judea but now the Commission is to preach it in every Country to every creature Mark 16.15 And generally believers in the new Testament have a greater measure of grace than those in the old Testament There have been more plentiful effusions of the spirit since Christ came in the flesh Joh. 7.39 Use 2. For caution This doth not make but that many before Christ came in the flesh did partake of this Gospel-provision and went to heaven in the strength of this food Witness those many worthies Heb. 11. in all ages of the world who lived and died in the faith of Jesus Christ the true Messias So 1 Cor. 10.3 Rom. 4.11 Use 3. Be exhorted to answer the time of Christ's seasonable coming by knowing the time or season of our salvation Rom. 13.11 The Apostle calls upon us as men upon their servants to go about their work because the Sun is up Now is the accepted time 2 Cor. 6.2 Christ counselleth you to improve this time now ye may be accepted John 12.35.36 'T is very sad if you do not Luke 19.42 CHAP. III. To say to them that were bidden c. THese words contain the manner or way how or wherein the Gospel-errand is to be delivered and that 's by word of mouth The servant sent was Praedicator to say is Praedicare The servant here sent is not as an ordinary messenger to carry a Letter but as an extraordinary officer of state appointed an Embassadour commissionated to treat with others such is the dispensation of the Gospel in the ministry thereof Hence I observe Obser That the word spoken by the ministry of men appointed thereunto is the way which God useth to save men This is the usual way of propounding Gospel-invitations the real acceptance whereof tends to salvation 1 Pet. 1.23 25. Sect. 1. Quest 1. What is meant by the word which is to be spoken or said unto people for their souls good Resp. 'T is the revealed will of God fully made known in the holy Scriptures for man's eternal good those writings being inspired of God for matter and words the perfect distribution of which is set forth by the Apostle 2 Tim. 3.16 profitable 1. For doctrine containing all things needful to be known or believed in reference to our salvation as the Doctrine of our innocence of our fall of our recovery There is not a syllable of this in any of the Volums of the Heathens Psal 147.20 These things are revealed only by the Scripture 2. For reproof to confute all those false Doctrines which oppose the true Truth discovereth and consoundeth errour Isa 8.20 3. For correction to reprehend the vices and ill manners of those that walk contrary to this word 4. For instruction to direct us to lead our lives according to this word And all this must be as is added in righteousness and it must be so seeing this word is the truth 1 Pet. 1.22 which cannot justily be contradicted Sect. 2. Quest 2. How must this word be spoken Resp. I. If we look at God from whom 't is spoken it must be spoken 1. Exactly according to his mind what we deliver to others must be received from him 1 Cor. 11.23 Ministers must learn as well as teach hear before they speak Ezek. 3.17 what the Prophets and Apostles had immediatly Ministers now have mediately 2. Reverently as in his sight 2 Cor. 5.11 before whose dreadful tribunal born speakers and hearers must one day appear 3. Authoritatively as in his stead 2 Cor. 5.20 as Writs
over others the worldling is not at leisure for such kind of work CHAP. IX Use 1. THâ—s informs us that the world is a great Cheat it miserably deludes men and deceives men of that which is of greatest concernment 1. It deceives men of the word The people said to Jeremiah we are Lords we will come no more to thee Jer. 2.31 we are grown up to a great height and we need none of thy direction we are Lords and can make Laws and will live by laws of our own making 2. It deceives men of their hearts drawing out their affections from God to the creature Ezek. 33.31 the worldling's heart is as fat as grease Psal 119.70 it is dulled with the world so not only the affections but the judgment is miserably perverted so that men cannot esteem of themselves nor of others as they ought 3. It deceives men of happiness drowning men in perdition and destruction 1 Tim. 6.9 A Boat over-laden over-turns A back over-burthened breaks A soul overcome by the world is undone for ever Here also ye may see that the worldling is a very fool so he is called expresly Luke 12.20 And doth not his practice in our Text prove him one I pray thee saith he have me excused The worldling is a fool because he prefers time before eternity the body before the soul and Earth before Heaven Or if he will be wise it is but penny-wise and pound foolish Use 2. Though worldlings while they live would fain be exempted from the duty of Saints yet when they come to die they would fain partake of the happiness of Saints Balaam who was ready to curse God's people desired that at his death he might be blessed with them Numb 23.10 It is reported of one who was a great enemy to that holy man Mr. Perkins that he spake these words at his rial Well said he I could not endure this man while he lived but now I wish my soul in his souls stead There be many who would venture themselves in their condition after death whose conversation they will not imitate before death Use 3. Be exhorted to rectifie your judgment by this truth do not look upon it as a mercy always to have what you would have Think not your case the better because things are with you according to your desire We read of the murmuring Israelites that God gave them their own desire Psal 78.29 but they had it with a vengeance Rectifie your practice also by this truth Do worldlings pray to be exempted from Gospel-provision do you pray and entreat to be received to it Earnestly desire direction from God's ministers Act. 13.42 as to the ordering of your conversation and the obtaining of salvation and earnestly desire communion with God's people and subject your selves to those Rules of God's word by which God's people are to walk And earnestly desire the benediction of God himself even that salvation of his whereby he blesseth his own people Psal 106.4 and let the truth of your desire herein appear by endeavouring answerably to please God in every thing walking so as to expect a blessing SERM. IX LUKE 14.19 And another said I have bought five yoke of Oxen and I go to prove them I pray thee have me excused CHAP. I. THis verse contaâ—ns another plea put in by one of the Guests who refused to accept of Gospel-provision and 't is managed as the former Here is first the allegation of the plea then the urging it with some seeming reason and colouring it with a parclel of fair words The plea alleged is a bargain bought of five yoke of Oxen. Salmeron interprets these words of those who suffered the loss of eternal life In hoc designantur qui propter negotia justa emolumenta quae ex illis percipiunt vitae aternae jacturam faciunt Salmeron by too much minding the things of this life in their worldly business This seems to be the true sense of the words by comparing this Text with other Texts of Scripture which express the usefulness of Oxen as to mans present life Psal 144.14 Peculium pecunia a pecore Prov. 14.4 The ancients dealt much in Cattel and Oxen were in great esteem with them Their Goods and Money were denominated from Cattel because their Riches consisted in Cattel and their Money was stampt with the image of it The Athenians stampt their Money with the figure of an Ox as Macrobius testifyeth So that the buying five yoke of Oxen comprehendeth all manner of negotiation in the world Hence observe Observ That worldly employments are heavenly impediments These earthly occupations are spiritual avocations Luke 10.40 CHAP. II. Sect. 1. THese worldly employments or enjoyments which are such impediments are 1. Worldly callings those particular states or conditions of life wherein men busie themselves about the things of this life that way wherein men trade and traffick one with another for their present subsistence the abuse of which the Apostle rectifies 1 Cor. 7.20 21 24. Men are apt to let their particular calling encroach upon their general calling of Christianity not allowing God that little time which he hath reserved from their particular callings for the exercise of Religious duties 2. Worldly possessions Matth. 19.22 This hindered the rich Young man from following Christ I have bought five yoke of Oxen saith he in my Text that is I have the things of this world about me to busie me In the former excuse we had the Farm in this the stock of the Farm The use of Oxen is partly for food 1 King 19.21 and the stalled Ox is for a full table Prov. 15.17 Herodâ—tus saith that the Persians roasted an Ox whole upon their Birth-day festivals A full table for the body keeps many from minding the feast of fat things for the soul Oxen are also for labour they are strong to labour saith the Psalmist made use of in the plough and cart What pains do some take in tillage and carriage where in Oxen are made use of insomuch that they usually slubber over Religious exercises 3. Worldly titles I have bought five yoke of Oxen and I go to prove them As there is a proving to try the quality of the beast so likewise to try the title of the bargain One of Christs company came to him to have an inheritance divided but he would not intermeddle with any part of secular Government but doth part of his own office by preaching against covetousness Luke 12.13 14 15. worldly titles have several writings sundry conveyances many flaws belonging to them and though the writings run To have and to hold yet there is little hold to be had of many of them 4. Worldly discourse I have bought five yoke of Oxen and I must talk of my bargain They that are of the world speak of the world 1 John 4.5 follow a worldling from a Sermon you shall hardly hear him speak one savoury word of all those divine truths which he heard
which belongs to God not to us 1 Pet. 5.7 this choaks the word Matth. 13.22 such cares in the mind are like thorns in the flesh they prick and wound the conscience CHAP. V. THe reasons why men are so careful to prove what they have are these 1. That they may know what they have men care not to be at uncertainties about these worldly vanities they love to know what is their own though the things themselves be but of an uncertain and perishing nature yet men love to be at some certainty about them 2. That they may use what they have Wherefore is any thing but for some use or other therefore money is said to answer all things Quò mihi divitia si non conceditur uti because with it men may have wherewithall to supply any of their outward wants Eccl. 10.19 money may be turn'd into any thing 3. That they may delight in what they have rejoyce and be merry in what they do enjoy Eccl. 3.12 it is well when good Husbandry and good content can dwell together 4. That they may hold what they have Men are apt to gripe hard and clasp close the things of this world and that they may have the faster hold they make the surer tryal 5. That they may the better dispose of what they have when men can hold their goods no longer in their own hands yet then they would have it in no other hands but by their appointment Their substance they leave to their Relations Psal 17.14 and their will stands in force when they are gone and their heirs are careful to prove the will to make all therein contained more sure unto themselves CHAP. VI. Use 1. HEre you may see how worldlings practice will rise up in judgment against them who are so careful in proving their worldly estate but take no care at all to prove whether they be in a spiritual estate They are careful to prove the Oxen they plow with but are careless in proving the faith they profess with They will look that the Gold they take be not too light but take no course that themselves be not too light and so when God comes to weigh them in the balance of the sanctuary they are found too light Dan. 5.27 Here the Saints practice is justified in spiritual things from the worldlings practice in earthly things If the Farmer in the Text be so diligent to go and prove the Oxen which he bought may not the Bereans be as diligent to prove the word they have heard Act. 17.11 shall worldly heirs presently go and prove the will of those that have left them an Estate and shall not the heirs of heaven go and prove the will of theâ—r heavenly father surely it concerns God's children to prove that good and acceptable and perfect will of God Rom. 12.2 Use 2. For Caution though some may be too careful yet others may be too careless in proving what they have of the things of this world The field of the slothful is overgrown with thorns Prov. 24.30 and so his poverty comes swiftly and irresistibly Seneca called sloth the Nurse of beggary and the Mother of misery And Solâ—mon calleth the sluggard brother to the prodigal Prov. 18.9 Secondly though worldlings are so careful to prove what they have yet they shall not long hold what they have of the things of this world Riches make to themselves wings Prov. 23.5 they were never true saith one to those that trusted them Use 3. Spiritualize this point be careful to prove all things in reference to the good of your souls 1 Thes 5.21 1. Prove Doctrines as Lapidaries do their stones as Gold-smiths do their metals Add to your diligence in hearing prudence in discerning 2. Prove Persons try the spirits 1 John 4.1 1. Prove Others especially those that bring Doctrines contrary to the Doctrine of Christ The Scripture tells us we are not to receive them into our houses nor bid them God-speed 2 Ep. John 10. let us also prove all private persons that would have any intimacy of acquaintaâ—ce and communion with us 2. Prove Your selves examine and prove your own selves 2 Cor. 13.5 1. Prove your heart be â—â—re that ye be upright in the main see that you regard not iniquity in your heart Psal 66.18 2. Prove the graces that are seated in your heart try the truth of them 1. Try the truth of your faith by the effectualness of it 1 Thes 2.13 That is effectual which attains its end Now the end of saving saith is to receive Christ as he is offered in the Gospel That is also effectual faith which worketh by love 2. Prove the truth of your repentance by the spiritualness of its sorrow a sorrow according to God 2 Cor. 7.10 3. Prove the truth of your obedience by the universality of it Psal 119.6 look at commands as they come from God and not as they suit with your interest CHAP. VII I pray thee have me excused HEre we meet with the same words we had before Before we considered the words more generally now we shall consider them more particularly as to Thee and Me in the words Si inimici fuissent non rogassent ut excusarentur sed temerè respondissent Marlor in loc with the manner of the excuse I pray Thee the messenger sent who is as well the peoples mouth to God as well as God's mouth to the people Have Me excused Me that am no wilful opposer of what you say that do not disswade others from receiving what I refuse and that do give you a reason for my refusal Have me excused Give in some reason to the Master of the feast that I may suffer no damage by my refusal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ex parte in causa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui causam assignat propter quam So Plutarch useth the word or manage the reason well for me that I have alledged So much the Greek word for Excused importeth Sect. 1. Observ There be those who are no wilful opposers nor yet true receivers of the Gospel-message that presume they shall fare the better for Gospel-messengers And they be such as these 1. Such as do not condemn the Doctrine of the Gospel as Gallio who was not like those wicked Jews who haled St. Paul to the judgment-seat to have his person condemned for that Doctrine which they had condemned Act. 18.12 13. 2. Such as do not abide insensible under the preaching of the Gospel but come to convictions and semi-perswasions convinced of the truth of what is spoken and almost perswaded to close with it as Agrippa Act. 26.27 28. 3. Such as do not persecute Gospel-preachers nor think them fit to be persecuted As those hearers of St. Paul who said This man doth nothing worthy of death or bonds Act. 26.31 32. These were not so furious as those Elders with their Oratour Tertullus who called Paul all to naught Act. 24.5 4. Such as do not
the Gospel Yea preachers may receive light from men like themselves not only from the Scriptures but from judicious expositors Though no writings may be received in a co-ordination with the holy Scriptures yet they may in a subordination to them Though the Scripture explain it self yet 't is but a Normal expositor and we have need of personal expositors too Act. 8.31 The Mathematicks are not learned without a Teacher so it is with many Scriptures which are hard to be understood Use 3. Doth God speak to his messengers what they speak then let our behaviour be answerable to the belief of such truth 1. In reference to the Scriptures where God speaks let us look upon them as the inspiration of God 2 Tim. 3.16 Oh what majesty and harmony what verity and purity is in them Read the Scriptures and meditate therin as the word of God Psal 1.3 They are as a Letter sent from Christ to a particular person Rev. 2.1 let them much affect thee in the reading these lines They are as good news out of a far Country oh welcome it They are as a Statute-book containing those wholsome Laws according to which we are to order our lives it concerns us to be well skilled in them 2. In reference to Christ that messenger of the Covenant by whom God doth principally speak unto men let us hear him because God sends to us by him and hath in a special manner authorized him to speak unto us Matth. 17.5 yield faith and obedience to what he speaks hear and live Isa 55.3 3. In reference to Ministers Account of them as the ministers of Christ and stewards of the mysteries of God 1 Cor. 4.1 wait on the ministry of the word as upon God himself Prov. 8.34 do not expect that God should teach you without the means if ye neglect the means he hath set up among you Frequent the publick ministry be attentive hearers It is dangerous to fall asleep with a Candle burning by your side some have been so burnt in their beds but it is more dangerous to sleep while the Candle of the word is burning so near you and do not wander in your thoughts that is to sleep with your eyes open Be also retentive hearers food received if it stay not with us doth us no good The honest and good heart having heard the word keeps it Luke 8.15 If you have not strength of memory to keep the words of a Sermon see that ye have an honest heart to keep the substance of a Sermon I have heard of a woman having methinks such an heart who coming from a Sermon one askt her what she remembred she answered that at present she could not recal much but she heard that which should make her to reform some things as soon as she came home CHAP. VI. Go out quickly into the Streets and Lanes of the City IN these words we have the commission of the Gospel-messenger renewed The chief ones among the Jews proved Recusant Guests as hath been shewn by their several excuses given in Now therefore the invitation is sent to the body of that people and afterwards to the Gentiles ver 23. though some would have the Gentiles meant in this verse In the words read there is the manner how and the place where this great errand of the Gospel is to be delivered For the first the manner is with expedition Go out quickly For the Greek word translated Go out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat exire in expeditionem ad pugnam contra hostes Novar Criticks observe its use 1. In a military expedition There is indeed a Militia in the ministry 2 Cor. 10.4 the work of it is to wage war against mens lusts 2. For going out by authoritative commission as Mark 1.38 Act. 1.21 Thus ministers are to go out De missione ad ossicium usurpatur go when they are sent as we heard on ver 17. The word we are now to fasten upon is that word Quickly it is swift upon the wing Here note Observ God would have a quick or speedy dispatch of the Gospel-message Mat. 10.7 10. This appeareth 1. In the Promise God himself did make a quick discovery of the Gospel-mystery The promise of the second Adam came into the world soon after the sin of the first Adam Gen. 3.15 As man continued not long in his state of innocency so neither did he continue long in his state of Apostacy without the hope of recovery As soon as ever man drank in the deadly poison of sin God provided the bloud of Christ as an Antidote for the same 2. In the Type The children of Israels deliverance out of Egyptian bondage was a type of our deliverance from wrath to come And the Passeover was a sign of that deliverance which they were to eat in haste Exod. 12.11 because they were sent out of the Land of Egypt in haste ver 33. Solomon in his Royalty was a type of Christ in the excellency of the Gospel The Psalmist therefore speaking of him saith His tongue was the Pen of a ready writer Psal 45.2 dexterously setting forth Christ in all his glory 3. In the Prophesie Isaiah speaking of Christ's throne saith there shall be the hasting of righteousness Isa 16.5 dispatching business without needless delays 4. In the performance in the days of the Gospel There was a going forth quickly within a few days after Christ's Ascension Act. 2. This is Salmeron's gloss upon the words of our Text. Thus then in the Primitive times the Apostles did go out quickly St. Sohn sets it out by the Hieroglyphick of a white horse and his Rider going forth conquering and to conquer Rev. 6.2 The Emblem of those Apostolical preachers might well be a white horse white for their purity of Doctrine Discipline and Conversation Horses for their swift preaching of the Gospel An horse by the Heathens was dedicated to the Sun because of its swiftness Eusebius speaking of the spreading of the Gospel by those Primitive preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 1. c. 22. saith that it ran through the world like a Sun-beam And St. Paul exhorts the Thessalonians to pray that the word might have such a free course 2 Thes 3.1 So in the reforming times in Luthers days How many godly and learned men did go out quickly and spread the Gospel far and near Luther Calvin Melancthon Zuinglius Zanchy Peter Martyr Bucer Musculus Ecclesiae Anglicana reformationem desperasset aetas praeterita admiratur praesens obstupescet futura Scultet annal Oecolampadius Latimer Cranmer Ridley c. on this side and on that side the Seas there were very many viz. Those Angels which came flying with the everlasting Gospel in the midst of heaven Rev. 14.6 So the Learned interpret that place The Gospel had a swift passage by diligent preaching by Printing good Books by Translating the holy Scriptures into vulgar Tongues by Catechizing youth by publick Disputations by
as thou hast commanded c. CHAP. I. IN this verse are two things for the further explaining this Parable 1. The relation of what is done by vertue of the Gospel 2. The notification that more may be done Concerning the first the Relation is made by way of Report unto him who sends out the messengers of the Gospel And the servant said Lord. Which phrase for the substance of it we met with in the former verse The matter related which we are now to enquire after relates to the latter part of the former verse As if the servant should have said Lord thou biddest us go out quickly and bring in hither the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est adverbium similitudinis et veritatis the maimed c. Behold Lord it is done as thou hast commanded This particle As is a note of similitude and of verity The sense may be therefore just like unto the command This word command is an injunction by Authority according to which the messengers of the Gospel must act in all they do Obser What God will have done is done by the ministry of the Gospel Act. 10.42 I. What God will have done declaratively in the offer of grace unto souls when he saith go out quickly into the streets and lanes of the City it is done as he hath commanded and this is done by the Gospel-ministery 1. By their accepting that office which God calls them to Lord it is done I am ready to do tay work which thou givest me in charge here I am send me 2. By their calling upon people to receive that Doctrine which is prepared to them from the Lord. Lord it is done what I received from thee I delivered to them 1 Cor. 11.23 Those talents thou entrustedst me with I have improved for the advancement of the world's Saviour and for the advantage of sinners in the world I have not defrauded any souls of their due Act. 20.20 27. the mystery of the Gospel hath been revealed to them 3. By their beseeching people to walk answerable to that Doctrine which God sendeth to them Lord it is done I have been with them I have gently handled them and sovingly entreated them as thou commandedst me Rom. 12.1 4. By their waiting on people who are bad to see if God in his due time will make them better Lord it is done though thou sendedst me among despicable creatures I was willing to wait upon them to attend thy service 2 Tim. 2.24 25 26. I condescended to my inferiours I d d bear with the weakâ—â— was patient towards the obstinate I was w lling to deny my self any way wherein I 〈◊〉 not deny the truth I was willing to becomâ— all things to all men if by any means I might win some II. What God will have done effectually in the work of grace upon souls when he saith bring in hither the poor Apostoli praedicationis Evangelicae reti colligerunt omnes bonos viros Judaeos Irenaeus and the maimed c. it is done as he hath commanded But this is done by the Ministers of the Gospel instrumentally and principally by the Lord 1 Cor. 3.5 it is done by vertue of God's ordinance with them and his blessing upon them CHAP. II. THe work of grace is also done upon the hearers of the Gospel thus 1. The danger by nature is over the worst is past they have escaped the corruption that is in the world through lust they are got out of prison the shackles of their ignorance and disobedience are knockt off and they set in a state of liberty 2. The happiness of heaven is purchased for them and bequeathed to them Eph. 1.14 John 17.24 Christ hath paid for it and is willing to bestow it upon them wherefore those that have him are said to have life 1 John 5.12 3. The desires of their souls are satisfied as to the truth of what they desire though still they desire more as to the perfecting of what they have fixt upon John 4.14 They thirst no more after another kind of happiness though still they thirst after more degrees of this kind of happiness 4. The disposal of all things here below is for their good Rom. 8.28 Venenum aliquando pro remedio fuit quicquid ad me venerit bonum fict Senec. poison sometimes is an ingredient into a medicine and it doth well where there is a skilful hand to mingle correctives with it Quest 1. Why must that be declared by the Ministry of the word which God would have declared Resp. 1. Because God is Lord and Master unto the messengers of the Gospel they are his servants as in our Text and therefore must speak nothing but what he commandeth 2. All divine truths are inspired of him therefore whatsoever any give out in matters of salvation must be according to what he hath given forth in the sacred Scripture either immediately from Texts of Scripture or mediately by undeniable deductions from those Texts 3. How can it be otherwise for the Lion hath roared who will not fear the Lord God hath spoken who can but prophesie Amos 3.8 So Paul we knowing the terrour of the Lord perswade men 2 Cor. 5.10 11. wherefore the Prophets of old did readily do what God commanded though the things were of such a nature as seemed ridiculous and might expose them to contempt and scorn Ezek. 12.7 Quest 2. Why is that effectually done which God will have effected by the ministry of the word Resp 1. To shew that the election hath obtained it though the rest are hardened Rom. 11.7 what God decreeth is brought to pass The Election is sure the Lord makes it known that he knows who are his 2. To shew the irresistibleness of divine working God worketh and who can let Isa 43.13 No bolts or bars on mans heart can keep him out when he is pleased to take possession of the heart 3. To shew the tenour of the Covenant of grace in the work of grace upon the soul Lord 't is done as thou commandest This is according to the Covenant of grace I will be your God and ye shall be my people Heb. 8.10 I will have it so and it shall be so it is but a word and a work with God CHAP. III. Use 1. THis shews us what an unreasonable thing it is for any to be angry with the messengers of the Gospel for declaring what God commandeth them Some are angry when the word of God by us his messengers comes close to them striking at their beloved sins Alas we cannot help it we are but servants and upon pain of our Masters displeasure must do what he commandeth us deliver his message be it pleasing or displeasing This also informs us that God sets his seal to the ministry of the Gospel The work of conversion is effectually done according to his command he owneth the mâ—nistry whether men will own it or no 1 Cor. 9.2 Use 2. Yet for all this the Gospel is
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
to him shall be welcome they shall have the smiles of his face the kisses of his lips the embraces of his armes to all eternity CHAP. IV. Said to his servant c. THis phrase suits well with that in v. 17. where the servant was sent to say to them that were bidden There the servant spoke to the Guests here the Lord speaks to his servant intimating to us that those who came in the name of the Lord must speak in the words of the Lord delivering the Gospel-errand in the way and manner to others as God delivers it to them Hence observe Observ God speakes unto his servants the messengers of the Gospel that which they must speak to others Luke 1.70 The Revelation of Divine truth in divers manners heretofore was all from God first speaking to his Prophets and then to his people God spake of old in divers manners Heb. 1.1 as Sect. 1. 1. By dreams Thus God revealed to Jacob the mystery of Christ as mediator in the representation of a Ladder reaching from earth to heaven Antiqui fingebant somnium deum alitem et volatilem Gen. 28.12 This was in the night being retired from worldly business that God revealed his mind by dreams These Divine dreams were sent upon weighty occasions and they left a certain perswasion and inward sense of God's presence upon the soul saith Musculus 2. In a most familiar manner Thus God spake to Moses face to face as a man speaketh to his friend Exod. 33.11 A special priviledge that Moses had above the rest of the Prophets God speaking to him not by the mediation of an Angel as to others nor yet by any form or similitude nor yet with terrour and amazement as to others but he spake with God familiarly 3. By Urim and Thummim Josephus saith they shined if Israel marched forward they shined not if they were to stay which words signifie light and perfection Exod. 28.30 They seem to be two precious stones given by the Lord himself to be set in the breast-plate of the High Priest The manner how God revealed himself by Urim and Thummim is not set down in Scripture It is conceived to be as an holy sign that the Lord was to inspire the High Priest with an answer as Sampson's hair was not his strength but the sign of it 4. By Visions Thus God revealed the knowledge of Christ as a mighty one Psal 89.19 This was in the day as dreams in the night In these visions there was 1. The representing of spiritual things by sensible forms Hence God is said to multiply visions and to use similitudes by the ministery of his Prophets Hos 12.10 A plain discovery of deep mysteries Thus the King of Babylons coming against Jerusalem was represented by a great Eagle Ezek. 17.3 12. a fit Emblem as appears by the collation which the Prophet makes As these predictions were called visions so the Prophets were called Seers and they were Hieroglyphical Teachers giving instructions by Emblems 2. There was also the irradiation or shining light on the minds of the Prophets whereby there was the certain knowledge of those divine truths imparted to them Ezekiel saith the heavens were opened and he saw the visions of God The opening of the heaven and the opening of the understanding do make an undeniable demonstration of the point Ezek. 1.1 There was also 3. The impulse of the spirit whereby they were strongly carryed to make known that to others which God made known to them Hence the word of the Lord and the Hand of the Lord are joyned together Ezek. 1.3 The word of the Lord came expresly to him with that evidence and clearness that he could not withstand it and the hand of the Lord was upon him The spirit of the Lord took hold of him and made him carry that word unto the people 5. By inspiration infallibly to set down in writing the mind of God Thus in old time holy men spake as they were moved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcibly moved by the Holy Ghost 2 Pet. 1.21 carryed out of themselves not speaking their own mind but the mind of God In speaking of which the Pen-men of Scripture often spake against themselves they minded not their own personal credit or discredit as other writers do Sect. 2. The Revelation of divine truth to us in these last days is spoken from God by his son Heb. 1.2 That eminently faithful servant of God Isa 53.11 here we must consider 1. Christ spake those words to others which his father spake to him John 17.8 he communicated of his father's secrets 2. The Apostles spake those words which Christ spake to them 1 John 1.3 Paul received all that he delivered 1 Cor. 11.23 and he delivered all that he received Act. 20.27 he declared the whole counsel of God Now 3. Ministers since are to speak that which is spoken in the Doctrine of the Prophets and Apostles and no other Doctrine upon the pain of a curse Gal. 1.8 The reasons why it is thus are 1. That the word which is spoken may appear to be the word of God and not of men 2 Thes 2.13 though coming by men yet not coming from men 2. That those that speak the word may appear to be men of God and sufficiently furnisht for that great work they take upon them 2 Tim. 3.16 17. God is their Teacher they are servants of God for the good of men 3. That those who obey the word that is spoken may appear to be men fearing God trembling at his word Isa 50.10 4. That those who disobey the word which is spoken may appear to be contemners of God how shall men escape that neglect so great salvation concerning the delivery whereof there is such evident demonstration Heb. 2.2 3 4. CHAP. V. Use 1. THis shews us that the preaching of the word is to be delivered as the Oracles of God 1 Pet. 4.11 not rashly and waveringly but reverently and resolvedly The Prophets of old durst not give out any thing to the Church but what God first gave out to them Hab. 2.1 So what is now spoken must be fetched from the holy Scriptures Away then with their practice who thrust the decrees of men upon people for the ordinances of God Then must not the preachers of the word seek to please men for if they should they should not be the servants of God Gal. 1.10 every servant must study to please his own master Ministers must not study to gratifie the humours of their hearers nor must they claw the itching ears of humorous ones Those that do so are not God's builders but the Devil 's dirt-daubers Use 2. Yet this doth not make but that preachers may consult with humane Authors Paul cites the saying of an Heathen Poet Tit. 1.12 Though humane Learning be not so requisite for the delivery of the plain truths of the Gospel yet it is very material for the confuting the subtil cavils of the opposers of