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
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
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
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
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
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
the Bramble a base Plant usurping Authority when the more noble Trees the Olive the Fig-tree and the Vine refuse it In a word that the good man is compared to the green-tree and the wicked unto the dry The Scripture is very copious in borrowed expressions and partly for our weakness condescending to us to make us to understand the deep Mysteries of God by earthly things It sets forth Christ as one noteth 1. From inanimate things from the Sun the Stâ—r a Rock 2. By vegetative the Root the Branch 3. From sensitives the Lion called the Lion of the Tribe of Judah 4. From Rationals the Son of man to shew that Christ is all in all Parables are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the nature of the thing doth make the comparison as in that of the seed the variety of increase by the word preached is expressed by the greater or lesser increase of the grain according to the ground whereon it falleth Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the disposition or affection makes it as when Christ compareth himself to Children piping and dancing to express the mild means he used for the saving mens souls Or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a passion or perturbation makes it as when Christ's coming is resembled to a Thieves Burghlary or to a woman's travel for the suddenness and affrightment Or 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the action is only brought for comparison as in the Parable of the unjust Steward Luke 16.6 that as he made friends of his Masters money against an hard time so should we of the goods lent us by the Lord by giving alms to the poor whose prayers may help us in the day of tryal Our Saviour was frequent in the use of Parables in his discourse and doctrine and therein he acommodated his speech to his Auditors The Jewish Nation was much used to Parables as appears by the doctrine of the Prophets of old So the corruption of the Church is set forth by the similitude of a degenerate Vine Isa 5. and of a most unclean harlot Ezek. 16.30 31. c. we read Ezek. 21.2 6. Of a Parable of a Wood to be burnt with fire then the Prophet is commanded to turn his speech to the men of Jerusalem and to denounce destruction to them from ver 7. ad 10. at length he is commanded to sigh and groan and lament bitterly even to the pain of his loins And if they enquire into the cause of these things to answer because evils are coming at which every heart shall melt away Now by this kind of language Christ took a course to enflame their minds after Gospel mysteries And albeit divine mysteries were veiled in the Parables as barely propounded to the reprobate world making them the more inexcusable through the just judgment of God yet these mysteries were revealed by Parables as clearly expounded to the elect through the goodness of God in Jesus Christ But although Parables do familiarly explain and illustrate divine truths yet they darken divine truths to some to whom it is not given to know the mysteries of the kingdom of heaven and our Saviour saith that therefore he spake in Parables to them because they seeing saw not and hearing heard not nor did they understand A singular judgment of God on them for their contumacy and contempt of the Gospel It is an observation of Oleaster that the holy Prophets especially to great men spake most in Parables that since the people were so shy of naked truth it might be presented in some Guise Doubtless the design of our Saviour in laying things under parabolical expressions and as it were out of sight was that his hearers might seek out the things hereby intended with more diligence and find them with more pleasure for this way of Illustration makes things very delightful and pleasant and it is not only a way whereby the ignorant may be made to understand but the scope of them being once found it will then appear that no falshoods but real truths are contained in them because truths not falshoods were not only intended but signifyed by them and so Parables are not only lawful but commendable and very grateful to the ingenious Reader or Hearer How then should every one desire to know the meaning of Scripture-parables as Christ's Disciples came unto him saying Declare unto us the Parable of the Tares of the field Matth. 13.36 that so they may come to the clear and sound knowledge of divine truth Parables are pleasant like a Picture drawn with lively colours And profitable also Galeacius Caracciolus that noble Marquess of Vico was converted by a similitude used by Peter Martyr in a Sermon seconded with private discourse Much honoured in the Lord Here you have in this ensuing Treatise which I humbly Dedicate to you a judicious Explanation and faithful Application of one of our Saviours Parables The Parable of the Great Supper to which many Guests were invited The Author was better known to you than to my self yet not altogether a stranger to me He was not only a word-man but a work-man a work-man that needed not to be ashamed a pattern of wholsome words in sound teaching a pattern of good works in well doing so that a man might read his Sermons written as it were in the lines of his life He was a light of direction in teaching and a pattern of perfection as it were in his life His Preaching and his Practice his Words and his Works agreed together The Law of God is a Lanthorn good example bears it it is safe following him that carrys the light That Minister only know how to speak well that hath learned to do well Then doth the seed of the word bring forth fruit when the godliness of the Preacher doth water it in the breast of the Hearer Thus eraving pardon for this my boldness that the Lord may add to those gifts and blessings he hath bestowed upon you is the prayer of Your most humble and affectionate Servant in the Gospel W. GEARING Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge THe Protestants Triumph being an exact answer to all the sophistical Arguments of Papists By Ch. Drelincourt A Defence against the fear of Death By Z. Crofton Gods Soveraignty displayed By William Geering The Godly Mans Ark or City of refuge in the day of his distress in five Sermons with Mrâ—s Moores Evidences for Heaven By Ed. Calamy The Almost Christian Discovered or the false Professor tryed and cast By Mr. Mead. Spiritual Wisdom improved against temptation by Mr. Mead. The Doctrine of Repentance Heaven taken by Storm The Mistery of the Lords Supper A Divine Cordial A word of comfort for the Church of God A Plea for Alms in a Sermon at the Spittle The Godly Mans Picture drawn with a Scripture-pensil These seven last were written by Tho Watson The True bounds of Christian freedom or a Discourse shewing the extents and
but as a Cypher without a Figure therefore look upon the sweetness of these things as they come flowing from a God in Covenant Hos 2.21 22. the love of the giver is more than the gift II. Account heavenly things as good as they are 1. Account them real and substantial though future and invisible Heb. 11.1 Christ's flesh is meat indeed and his bloud is drink indeed John 8.36 2. Account them suitable to your present wants and desires Rev. 3.18 The Rabbines say of the Israelites Manna it was according to every ones taste this we may say of that Manna that comes down from above it is according to every ones relish that savoureth the things of the spirit it is food it is physick it is water wine milk 3. Account them full and satisfactory Psal 16.11 Think O Saints of what you will and wish for what you will in an orderly way here is enough to make supply In heaven God will fully manifest himself and the soul will fully receive him 4. Account them as everlasting not as perishing look upon them as above the reach of Thief and moth Matth. 6.20 They are neither exposed to violence from others nor yet to vanity in themselves Wherefore live above earthly things let not your hearts be glued to the world 'T is against the order of nature for Heaven and Earth to be joyned together and 't is against the order of grace for a spiritual soul to be glued to earthly things The mole that liveth much within the earth was an unclean creature under the Levitical Law So were those creatures that did creep upon the earth Levit. 11.30 41. Live up to heavenly things set your affections on them Col. 3.1 Spiritualize the worldlings speech in my Text by turning it thus When worldly temptations come say Christ hath purchased a possession for me my heavenly father hath given an inheritance to me and I must needs go see it Then mount upwards in your affections and meditations and take a view of heaven in the exercise of faith and hope and longing desires CHAP. VII I pray thee have me excused IN these words we have the hypocrisie in colouring the excuse Seria hypocrisis est quae rogat Marlor Humilitas sonat in voce superbia in actione Greg. Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi plus vereatur Servum quam dominum Salmer and a very serious piece of hypocrisie it is Humility sounds in the voice but Pride in the action of this Recusant Guest I pray the Greek word signifies lovingly to entreat That is I desire thee in all loves that thou wouldest excuse my denyal as well as possibly thou canst I pray thee as if he did more fear the Servant than the Master Have me excused Give in for me as good a reason as you can I have told you how full I am of secular affairs and therefore cannot so attend upon your Master as you would have me and as others do who have no such affairs to hinder them Hence I note Observ That worldlings would fain be exempted from closing with that Gospel-provision unto which they are invited Luke 8.33 57. This appeareth I. By mens covert-waving of truth when they do not openly gainsay it Thus Felix refused St. Pauls Doctrine not by denying the truth of what he spake but by procrastinating the convenience of the season Act. 24.25 others when they appear open gainsayers of truth yet will they do it in civil terms and carriage Thus the Gadarens besought Christ to depart out of their Coast Luke 8.37 they did not persecute or thrust him out II. By their desiring others to excuse them for not accepting Gospel-invitation as 1. By what they would have others speak to them viz. smooth things Isa 30.10 that is flattering words Sermons of peace and prosperity which are pleasing to people which the false Prophets or falshearted hearers did delight in Or General things like arrows at rovers not like arrows at a mark they cannot endure to have their consciences touched with any particular or close application 2. By what they would have others speak of them As they desire that peace may be spoken to them so they desire that good may be spoken of them They would be accounted and declared better than they are But for any so to speak of them what is it but to speak wickedly for God and to talk deceitfully for him Job 13.7 8. 3. By what they would have others speak from them and that to the Lord. When God's hand lies heavy upon them then they would have others stretch forth their hands in prayer to God for them confessing what they are and promising to be better though their practice declares they mean not as they speak Exod. 9.27 28. III. By their living contrary to this Gospel-provision Though they profess they know God yet in works they deny him Tit. 1.16 as 1. By halting in their lives as doubtful what to chuse whether the broad or the narrow way 1 King 18.21 the wavering of their judgment appearing in the unevenness of their practice the giddiness of their heads appearing in the unsteadiness of their feet They that dare not openly to conâ—ess Christ they venture secretly to deny Christ 2. By loitering in their lives as if they had no mind to go on in the way of Religion contenting themselves with a dull formal Laodicean temper like an Horse in a Mâ—ll that joggs on without any meâ—tle 3. By falling off from a strict course of life Rev. 2.5 leaving off the duties and neglecting the ordinances which once they were in frequent use of leaving off the practice of Religion 4. By wallowing in their lives in that from which they were reclaimed 2 Pet. 2 22. returning to their impure practices and turning the grace of God into lasciviousness living as bad as the worst in all dissoluteness and profaneness CHAP. VIII THe reason why it is so is because the closing with Gospel-provision requireth that practice of Religion which crosseth a worldly interest and is unpleasing to flesh and bloud 1. Such practice as is difficult to the mind as self-examination 1 Cor. 11.28 a strange work to a worldling who is always in such a hurry of worldly business that he knows not how to be intent upon this close employment 2. Such practice as is irksome to the body as suffering Heb. 12.11 no chastening is joyous but grievous 3. Such practice as is disparaging to the name as hating our nearest relations Luke 14.26 which is accounted barbarous cruelty and unnaturalness The hating them is the not permitting them to hinder us in the exercise of our love to Christ 4. Such practice as is chargeable to the estate as the maintaining of those in the work of the Ministry 1 Cor. 9. the relieving of those in necessity 2 Cor. 9. 5. Such practice as is expensive of time as constant attendance upon means of grace Act. 26.7 visiting others watching
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
Alas be not deceived Abels bloud cryed when he was dead Gen. 4.10 and as there is a voice in the bloud of Martyrs so there is a voice in the Doctrine of preachers after they are dead and gone Use 2. Yet God doth sometimes continue his messengers among those that are obstinate Ezek. 2.5 though they grow worse by it yet they shall enjoy it surely it will be to make them the more inexcusable Here is one of the depths of God's judgments that those enjoy the means who grow worse by the same and those want the means who would grow better by the same but Christ pronounceth the severer wo against such Matth. 11.21 who abuse that means which others would improve On the other hand though those that refuse the Gospel cause Ministers to go from them yet those that receive the Gospel cannot always keep Ministers with them St. Paul was called away from those that wept sore at his departure Act. 20.37 38. Christ hath the stars in his right hand and he placeth and displaceth them according to his pleasure They that are glad at the sight of their Minister must arm themselves for this affliction their minister must be removed out of their sight Use 3. Refuse not the Gospel when brought to you by the messenger of the Gospel Continue not in your unbelief hearing the Doctrine of faith preached to you do not reject the word receive the message of the Gospel now it is tendred to you in the ministry of the word The messengers of the Gospel will not always continue Walk in the light while ye do enjoy the light John 12.35 believe in Christ who is the true light ver 36. be guided by the spirit of God according to the word of God follow the Doctrine and examples of Gods faithful messengers who are called the light of the world Matth. 5.14 obey them that have the rule over you submit to them that watch for your souls Associate your selves with the children of light 1 Thes 5.5 maintain intimate familiarity with them whose words are pure whose lives are shining Be ye perfecting holiness on earth by way of preparation for the perfection of holiness in heaven every degree of grace is a step to glory CHAP. IV. And shewed his Lord these things HAving heard the return of the messenger we are now to hear the report that is made And shewed The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to relate or to bring back again an answer to a message that was sent A word frequently made use of by humane writers in that language Poets Orators Historians Moralists and by some in this sense to make report as Embassadours do when they return from their embassage So that great Moralist makes use of the word which sense suits well with our Text. His Lord that is he who made the feast and sent him as a messenger to invite These things that is the very naked truth of those several excuses as they were given in by the Recusant Guests without any excusing of their excuses Obser That the messengers of the Gospel do relate unto God those answers which are made by the refusers of the Gospel The answers made by the refusers of the Gospel we heard before in the examination of their several excuses now let us see how the messengers do relate or shew these things unto their Lord. 1. By producing the commission they had to speak in God's name they shew unto their Lord the dispatching of their errand according to his mind He that had the five talents said Lord thou deliveredst to me five talents and behold thus and thus I have made use of them And so he that had the two Matth. 25.20 22. Lord saith the preacher Thou didst put me into such an office Thou didst endue me with such gifts and I did execute that office and employ those gifts among such a people I wholly gave up my self to the work Here be those I spake among let them deny it if they can 2. By declaring what and how they spake by vertue of that commission They shew unto their Lord the Scripture they preached the Texts they handled the Argumens they used the affection they expressed in the discharge of their duty in the work of the ministery John 17.14 15.22 Lord saith the preacher I gave them thy word to whom thou didst send me and though some did receive it yet others did refuse it and hated those who did receive it Thy word I taught without mixture and deceit pressing the Authority of thy sacred majesty 3. By complaining of the obstinacy of those who hear the word Lord who hath believed our report Isa 53.1 Lord how few are there that regard what we speak They look upon thy word as our report as though it had no other Author than our selves and so give no heed or credit to what we say They consider not that thou speakest when we speak and so they think they are not bound to believe us 4. By reporting the ill usage they meet withall from the opposers of the Gospel They shew their Lord what they suffer for his names sake The Apostles returning from their Adversaries to God said And now Lord behold their threatnings Act. 4.29 Lord saith the preacher behold how many speak against us because we speak for thee how many threaten us because we denounce thy threatnings against them for their sins We may be sure that God hearkens to such grievances 5. By appealling to God as the supream power whose name hath the greatest wrong by the opposers of the Gospel Act. 4.24 25. They shew unto their Lord that the opposition of enemies is not so much against them poor servants as against himself and Son and heir Christ Jesus In outward appearance it is against us but of a truth it is against thy holy child Jesus CHAP. V. NOw the time when the messengers of the Gospel do make this report is 1. In this life when they address themselves to the throne of grace by prayer Act. 4.23 24 31. As the speak from the Lord so they have daily occasion to speak to the Lord and they must tell him of their hearers manners as well as tell them of his mind yet so as in this life while there is hope to beg pardon in their behalf Luke 23.34 Those many souls brought in at St. Peters Sermon Act. 2. Some attribute as a gracious return to the fore mentioned prayer of our Saviour and some make St. Pauls conversion as an answer to St. Stephens prayer lay not this sin to their charge 2. In the life to come when they appear to give up their account at God's tribunal then they shall lay all open and speak plainly against all that oposed the truth Like as the the Prophets sometimes prophetically desired absolutely that the curse of God might fall upon such enemies of theirs Jer. 18.20 23. which kind of imprecations though God's messengers must not now follow yet
surely hereafter they will Lord remember that heretofore I stood before thee to interceed for this people that they might be blest but now I stand before thee to accuse them that they may be curst The reasons why God's messengers must do thus are these 1. Because God is their Lord in a peculiar sense according to the phrase in our Text unto whom they stand responsible for all that they have done in the work of the ministry 2. Because God made them witnesses Act. 26.16 and they must not be false witnesses Surely as their persons so their labours and their lives and their sufferings will all come in as witnesses at the great day 3. Because God hath made them stewards 1 Cor. 4.1 and so they must give a true account I have observed in the Courts of Judicature here below at our Assizes when those that are called do make default the officer is called who summoned them an Oath administred to the Baily of such an hundred and then this is propounded to him By virtue of the Oath which you have taken did you warn such a man Yes saith he then is he liable to the censure of the Court. Thus methinks 't will be at the Great Assizes speak you Ministers of such a City of such a Town of such a Village did you not warn such a people did you not leave such a summons with them did you not preach such a Doctrine among them make many a prayer for them yea Lord but they refused to bear thy Sons yoke they would not reform their lives according to thy Laws This will be dreadful against all the refusers of the Gospel CHAP. VI. Use 1. HEre ye may see Omnis praedicator est vir rixarum judiciâ— ac cogitur ex officio reprehendere quicquid vitiosum est non habita ratione vel personae vel officii in auditoribus Luther why ministers are so much despised by many it is because their employment is to discover the faults of others and that displeaseth those that are faulty Act. 19.28 not only the profane but the erroneous too do fall out with sound and faithful teachers When the truth is spoken against errours it causeth many enemies Gal. 4.16 The preachers office displeaseth those that allow themselves in any sin and so consequentially it cannot be but their persons are opposed Again it is but a folly for any to think to fare the better for their acquaintance with the messengers of the Gospel when they refuse the message of the Gospel for they must relate things as they are 'T is required in stewards that a man be sound faithful 1 Cor. 4.2 Though the hearer should be Wife Brother or Sister to the preacher and should live contrary to the Doctrine of holiness which he preacheth yet none of them shall be advantaged by their relation to him Use 2. Yet 't is not the messenger of the Gospel Malitia tua te ad mortem adduxit non nos Lyran. but the refusal of the Gospel-message that condemneth men it is mens own sin that casteth them Witnesses of old were wont to put their hand upon the head of the offendor and say it is thine own wickedness that condemneth thee and not we The most obstinate man the Heretick is condemned of himself Tit. 3.14 holding such an erroneous opinion he doth vertually condemn himself declaring that he is fallen from the truth and is an opposer of the same Now though God's messengers make a report to God yet it is not to inform him as though he did not know those things without that report God is greater than our reports yea than our hearts and knows all things 1 John 3.20 all things are naked and open in his sight Heb. 4.12 Use 3. Then let this Doctrine be a watch-word to you that are our hearers Ministers must do your errand Must Ministers shew to the Lord what you do oh then take heed what ye do Venture not upon any known sin upon any pretence Prov. 1.10 Think with your self would you do such a thing if the passages of it should be told to the whole Town oh then why will ye venture upon such sinful practices which must be reported unto God before all the world at the last day do not continue in any known sin be not as the men of this world who lie in wickedness 1 John 5.19 Ye that will go on in the ways of your own heart know ye that for all these things God will bring you to judgment Eccl. 11.9 If it be thus then consider what answer will ye now give to the messenger of the Gospel to be returned in your behalf 1. Let it not be a refractory answer like that of the Jews to Jeremiah We will not walk therein Jer. 6.16 oh let not your hearts rise and swell against the holy word of God 2. Let it not be a delatory answer like that of Felix to Paul I will call for thee when I have a convenient season Act. 24.25 A meer put-off to spin out time 3. Let it not be a cursory answer like that of Israel to Joshua All that thou commandest we will do Josh 1.16 suddenly spoken without the consideration of what was to be done or with what strength they would do it as appears by their frequent revolting afterwards Some people are ready to answer as fast as a Minister can ask them will you forsake the Devil and all his works the pomp and vanity of the world oh yes we will do any thing but alas they little consider what they say as appeareth by their soon turning aside from the paths of holiness 4. Let it not be a nugatory answer with those gâ—ests in our parable who preferred the trifles of this world before the eternal good things of the Gospel But let it be an humble holy answer like that of the Psalmist Oh that my ways were directed to keep thy statutes in answer to that Thou hast commanded us to keep thy precepts diligently Psal 119.4 5. SERM. XII Luke 14.21 Then the Master of the house being angry c. CHAP. I. THese words begin the fourth general part of the parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting one that ruleth over things as if he had them tyed in bands the Result upon the former the resolution of him who made the feast upon the Contempt offered by some to fill up his table with other guests Then When the report was returned of the excuses made by those who refused the Gospel-provision The master of the house or the Master of the family He of whom the whole family in heaven and earth is named the father of our Lord Jesus Christ Eph. 3.14 15. or the Master or that house which is the Church of the living God 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appetere sc vindictam Being angry the Greek word signifies the inflammation of the mind with a purpose of revenge proper
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