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 [Page 2]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; [Page 3]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 [Page 4]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 r [...] 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 [Page 5]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 [Page 7]mercies, whereby our lives are maintain­ed, Ezr. 9.13, 14. if God renew our lives, should not we renew our obedience?

The reasons why we should thus spiritua­lize earthly things are these.

Reas. 1. God hath appointed all things here below to raise us up unto him who is a­bove, Job 12.7. crea­tures are glasses to repre­sent the Creatour. Seculum Speculum. They have a teaching voice, they read us Divinity-Lectures of God's providence. The world below is as a glass, wherein we may see the world above: they who cannot read other books, may read the Volume of the crea­tures: here they may run and read. This is the plow-mans Alphabet, the Sheepherds Kalen­dar, the Travellers Perspective. The least creature hath some lively resemblance of the great God.

2. This is the way to have always an hea­ven upon the earth, which we should aspire after, Psal. 73.25. 'Tis said of two worthy Divines, the one recon­ciled heaven and earth, Mr. Ball, Mr. Dod. because worldly occasions did not distract him in heavens way. The o­ther turn'd earth into heaven by a spiritual improvement of all earthly affairs.

CHAP. IV.

Use 1. HErein ye may see a main diffe­rence between the children of this world & the children of God. The chil­dren of this world are like little children, who finding a picture in a book, do graze upon, and make sport with it, but consider not who it is: but God's children are like those men who examine the story the picture represent­eth: they will pick some farther matter out, than that which is represented to the eye.

Here we may also see, how far they are from spiritualizing earthly enjoyments, who abuse them unto wickedness, not acknow­ledging from whence they come, but using them contrary to the honour of the true ow­ner of them, Hos. 2.5. This is fighting a­gainst God with his own weapons, heaping sins against him, while he heaps kindnesses upon them. Great ing [...]a [...]i [...]ude!

Use 2. Take this by way of caution: our spiritualizing earthly things is not the same with God's spiritualizing us. When he spiri­tualizeth us, he changeth our natures, turning our sinful qualities into spiritual, pulling down one frame, and setting up another, 2 Cor. 10.4, 5. But when we spiritualize [Page 9]the creature, we do not change the nature of it, we only make use of it unto such spiritual ends.

Moreover, though true Christians do spi­ritualize earthly things, yet there be those who are called Christians, that carnalize spi­ritual things, who conceive of heavenly things with g [...]oss and carnal thoughts, because they are represented under earthly terms and fi­gures. Solomon's song hath been abused by many this way. Some are so drowned in na­tura naturata, that they do not think of natura naturans.

Use 3. Let us all be exhorted to the pra­ctice of this truth.

1. Let us spiritualize earthly possessions: Make use of the goods ye possess unto those high and noble ends, as everlastingly to be advantaged by them, Luke 16.9. Testifie your faith by your works, Rebus n [...]n me trado, sed commodo. Sen. and your works by the distribution of your goods: look upon your houses ye dwell in, but as houses of clay, and think of the eternal mansions, John 14.2. Our hearts should not be upon our Estates: an heart sur­charged with the cares of this life, is like a foul stomach, which unless it be emptied by a Vomit, it fills the body with noysome di­seases.

[Page 10]2. Let us spiritualize earthly callings: God made none to be idle. Whiles ye are diligent in any particular calling, spiritualize that in giving all diligence about the calling of Christianity, 2 Pet. 1.10. Trade and traf­fick for heaven, Phil. 3.20. Let saith be your factor into that far Country, [...]. and that is the way to gain the Pearl of great price.

3. Let us spiritualize earthly relations, being weaned from those we do enjoy, 1 Cor. 7.29. And being raised by the same to think of that relation between Christ and the soul, Uxori nubere nolo meae. or Christ and his Church, Eph. 5.30.

4. Let us spiritualize earthly affections, 1 Cor. 7.30. When the affections of joy or sorrow are running, see that they run in the right channel; your joy for Christ, your sor­row for sin.

5. Let us spiritualize earthly afflictions, looking upon them as tryals, 1 Pet. 1.6, 7. They are tryals both of corruption and grace, for the consuming of the one, for the refining of the other. Let afflictions make you more serious to look into your ways, more consci­entious to look after your ways.

[Page 11]6. Let us spiritualize earthly delights: When ye see your Field or Garden bravely decked, remember they are gone in an in­stant, Jam. 1.11. Set your hearts on com­forts of a lasting nature. Heaven is set forth by all those expressions of delight which we are taken with upon the earth, as a City, a Country, a Kingdom, an Inheritance, Rest, our Fathers house, Abraham's bosome. Some delight in the City, others in the Country, some delight in Honour, others in Pleasure and Prosit.

7. Let us spiritualize earthly deliverances: Is it such a mercy to be freed from trouble, from sickness, from war, then what a mercy is it to be freed from hell? How much are we bound to bless God for Christ, who is Jesus that delivereth us from wrath to come, 1 Thes. 1.10?

8. Let us spiritualize earthly dominions: Is it an honour to be Head Governour of a Town, or Ruler of a Nation? what will it then be to be Judges of the world? and such honour shall all the Saints have, 1 Cor. 6.2. As Christians should not disdain those below them, so they need not envy those above them.

CHAP. V. Then said be unto him, &c.

THis [Then] relateth to that [When] in the former verse, where we have the immediate occasion of this Parable. One of the guests being somewhat affected with our Saviour's Table-discourse, speaks thus by way of admiration, Blessed is he that shall eat bread in the Kingdom of God. This eating of bread may be taken in the same sense, in which drinking of wine is taken, Matth. 26.29. The phrases do import the enjoyment of e­ternal goods both for necessity and delight in heaven, which goods are figured or shadow­ed out by corporal eating and drinking. But our Saviour in his answer here, takes that man off, and us in him, from a general admi­ration of their happiness in heaven, to a par­ticular application of the means conducing to that happiness, even the receiv [...]ng the grace of the Gospel, which seems to be the drift and design of this Parable. They that would eat bread, or enjoy fellow-ship with God in heaven, must first eat bread, or partake of the Gospel-provision here on earth. Hence I ob­serve:

CHAP. VI.

Use 1. THis informeth us. 1. That it is good for man now to draw near to God, Psal. 73.28. It tends to his everlast­ing happiness. 'Tis good to have our faces Sion-ward, and to walk that way, that we may [Page 19]see the face of God with perfection in Sion. Upon this consideration we should be always renewing our accesses to God, and to main­tain such communion is the work of a Chri­stian conversation; the Lord is nigh unto all such as thus draw nigh unto him, Psal. 145.18. 2. See their vanity who draw back from God, Peccata elongant nos voluntate, non loco. or bid God depart from them when he comes near them in the means of grace vouchsafed to them, Psal. 73.27. Job 21.14. Sin divi­deth between God and the soul, Isa. 59.2. Sin maketh men afraid of God's 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, [Page 20]the greater their damna­tion may be, Ingentia beneficia [...], 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 prop [...]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. 'Tis compared to good seed, In pretio, in promisso, in p [...]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 [Page 21]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. 'Tis 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 d [...]ffuseth it self into the whole lump. All the faculties of the soul partake of the power of grace, where 'tis implanted in truth.

4. 'Tis 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. 'Tis 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 [Page 20]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 an [...] 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. [Page 23]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.

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, Parab [...]la est r [...]rum, si­ve veraru [...], sive ve­risimilium, ad a [...]iud significan dum apposi­ta & artisiciosa nar­ratio. by way of comparison, to illustrate something else. The substance o [...] these words is set down by se­veral Authors, cited by Salmeron, Hierom, [...]lemens A [...]exandrinu [...], and others. Yet the word [Parable] in Scripture-sense is d [...]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 intenti [...]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 [Page 25]up in any Country, whereby a plain truth is spoken in figurative terms, Luk [...] 4.23. A­ [...]ages are witty and summary sentences, [...].

4. For [...]n excellent and mysteri [...]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 p [...]r [...]: 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 ten­ [...]ers to them.

3. God hath his several times to call men, and the outward and inward call [...]o not al­way go together. This is shewn in that Para­ble of the H [...]u [...]holder going out to hire labou­rers [Page 26]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 [Page 27]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 [Page 28]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 g [...]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.

Ʋse 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 [Page 30]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, 'Tis 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. [Page 31]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 [Page 32]the case was propounded in a Parable, 2 Sam. 12.5. Parables are heard without prejudice, when down-right expressions sometimes ex­asperate.

CHAP. IV.

Use 2. THough Christ did speak Parables often (that is feigned, or invented) yet he never spake a lye, or a false thing. St. Augustine tells us, that every thing that is feigned is not a lye, Non omne quod fingi­mus est m [...]nda [...]ium, sed quando id fingi­mus, quod nihil signi­ficat. August. but that which is feigned with­out significancy: As for Parables they are inven­ted for their significancy, and moral, and with no intent to deceive.

Use 3. Take heed of abusing Christ's Pa­rables by straining them too much: This is as wringing the nose till bloud comes out, Prov. 30.31. Instances may be given out of Popish comments, as in that of the Travel­ler betwixt Jerusalem and Jericho. They un­derstand it of Adam surprized by the Devil, and make use of his being half dead, to prove that Adam was not utterly spoiled of all his first excellencies. Then as by the two pence gi­ven to the Host, they understand the two Books of the Old and New Testaments, com­mitted [Page 33]to the Church for the restoring of de­cayed man, so by the phrase [Whatsoever may be laid out more.] They will have to be meant unwritten verities, and Ecclesiastical Tradi­tions. No parabolical Text must be inter­preted against a plain Text: There is a plain Text against this Interpretation, Eph. 2.1.

CHAP. V. A certain man made a Great Supper, &c.

CHAP. VI.

Use 1. THis informs us of the condescensi­on of God; that he should be plea­sed to take our name to himself, and in his Son to take our nature to himself, Luke 20.9. Heb. 2.16. He assumed it, apprehended, caught, laid hold on it, as Christ did on Peter, [...]. as the Angel did on L [...]t; as men use to do on a thing they are glad they have gotten, and are loth to let go again. That [Page 41]God thus comes down to us in our nature, and in our language, a great help it is to our faith.

It informs us also of the advancement of man: That Christ, God-man, should be such a Be­nefactor to [...]an. [...] Here we may say, what is man, that thou shouldest magnifie him! Job 17.7? Man magnifies God by declaring his greatness, Luke 10.46. God magnifies man by making him great, [...] by gi­ving him some real addi­dition of worth and respect.

Man is magnified in the work of creation, Magnus quantitate, vel qualitate, annis honore, existimatione, authoritate. Psal. 8.4. God created man in his own image, to be Lord of the rest of the creatures. Man is magnified in the work of Redemption. Man by his fall had laid him­self low; but how is he magnified when God himself became man to recover man? Heb. 2.16, 17. Man is also magnifyed in the work of Regeneration, being made partaker of the Divine nature, 2 Pet. 1.4. Endued with all those gracious qualities, which are true re­semblances of God's most glorious essence. Moreover, man is magnified in the work of [Page 42]glorification, advanced into the highest hea­vens; made great with that accumulative happiness, which will admit of no addition, by reason of its compleat perfection. Christ sits at the right hand of God, and Saints go when they die where he is, Heb. 12.2. 1 John 3.2.

Use 2. Let me give an use of Caution. Though here the word [Man] i [...] used in a magni­fying sense, Homo homini lupus daemon. yet sometimes 'tis used in another sense, Hos. 11.9. Where God saith, I will not exe­cute the fierceness of mine anger, for I am God, and not man. I am a merciful and faithful God, not cruel, variable, nor changeable, like unto man.

Moreover, though God at sometimes ap­pear like a man, yet at o­ther times he doth appear like a Lion, Totum dilaniat, & us (que) ad cor in varia scindit frusta. Zanch. like a Leo­pard, like a Bear bereaved of her whelps, Hos. 13.7, 8. The Leopard lurks privily to ensnare the Traveller, and the Bear cometh greedily with open mouth, renting the caul from the heart. This speaks the fierceness of anger, and to­tal destruction accrewing to men. Thus we see, as God is a bountiful benefactor to peni­tent [Page 43]sinners, so he is a consuming fire to ob­stinate sinners. It is dangerous to provoke him.

Finally, though God compare himself to man, and so encourage us to come to [...] must we take heed of thinking him like [...] selves, and so take encouragement to sin a­gainst him: as though God were altogether such a one as any of us, a favourer, or abet­tor of sin, Psal. 50.21. To imagine him a man who cannot see the heart; this is like a child, a or fool, who shats his eyes, and because he sees no body, he thinks no body sees him. Or to imagine God to be such a one, as may be corrupted in the work of justice, or over­powered like man: This were to turn the grace of God, and language of the Scripture into wantonness and foolishness.

CHAP. VII.

Use 3. LOok upon God only figuratively as man, but look upon Christ really as a man, made of the substance of a Woman, Gal. 4.4. This Mediator, the man Christ Je­sus, took upon him those three Noble and ne­cessary Offices belonging to the children of men, King, Priest, and Prophet. These things were shadowed of old. Judicious Writers [Page 44]look upon that one man spoken of by Eze­kiel, to be this man, Ezek. 9.2. And there implyed, 1. His Kingly Office in those words, Among them] or in the midst of them, as a King and Commander. 2. His Priestly Office, implyed in his Linnen cloathing, used in holy vestures, 1 Sam. 2.18. Pliny tells us, that the cloathing of the Egyptian Priests was of Linnen: and 'tis thought they took the custom from the Jewish Priests, who were appointed of God to wear such Garments, Exod. 28.42, 43. 3. His Prophetical Of­fice, shadowed out by the Ink-horn he had by his side. Prophets were to declare the mind of God by speaking and writing.

Be further exhorted to hearken to this, O ye children of men. God as a certain man calls un­to you O men, and to you O sons of men, Prov. 8.4. To the higher and meaner sort of people. The poor are Gospellized, saith our Saviour. Smyrna was the poorest, but the best of the seven Churches. Well! Let all sorts of men obey this call: Especially when we consider those relative words in Scripture added to this word [man.] As 1. A King, Matth. 22.1. Obey him as your law­ful Soveraign. 2. A Master, Eph. 6.9. That Master of whom the whole family in heaven and earth is named. 3. A Father, The father of [Page 45]glory, Eph. 1.17. A father that hath a king­dom to bestow upon every one of his chil­dren. 4. An Husband, 2 Cor. 11.2. Thus the Church of God is called the Lamb's wife, Rev. 19.7. Some Husbands are fierce like Lions, but Christ is gentle like a Lamb. Let such loving terms whereby God is pleased to familiarize his mercy to you, perswade you to close with it.

CHAP. I.

HAving spoken of the Maker of the Feast: we are next to consider the feast which is made, called here a Great Supper.] Some say, the Gospel with the effects of it, is meant by this Great Sup­per. Others say, the grace of God in Christ. The bread of life, say others. Eternal blessedness, say others. All these terms amount to the [Page 46]same sense, including all spirituals and eter­nals for the making up of man's welfare.

Quest. But why is this called by the name of a Supper?

Resp. Some answer thus, because it is the last refreshment manifest now in the latter days towards the end of the world. And in respect of this supper they will have the law of nature to be as a breakfast, and the law of Moses as a dinner. But I suppose the mean­ing of the word may be best gathered from the manners of people about their daily food. [...], q. [...], quod non tam sac [...]le ut prandi­um [...]are [...]ur: nam ve­ter [...]m prandium par­cius & f [...]ug [...]liù [...] e­rat. Coen [...] vero ex­quisitio [...], & lautior, quum sinitis dici la­boribus, genio hilari­ùs & plenius in­d [...]lgevatur. Caen [...], q. Kow [...], quia antiquitù [...] scorsim so­lebant prandere Ro­mani, coenare cum a­micis. [...] & [...] permutantu [...].

The two usual times of eating both to the Graeci­ans, and Romans, and Jews, are those we call dinner and supper: And their manner was to dine more sparingly, and sup more liberally. And of old the Romans were wont to dine by themselves, and to sup with their friends.

Hither likewise the E­tymologies of the Greek and Latine words refer: yet must we not stand too exactly to difference words that are [Page 47]akin: for dinner and supper are put some­times for one another. That which St. Luke here calls a supper, St. Matthew calls a dinner, Matth. 22.4. So that the meaning is, A feast at any time of the day. The Epithet [Great] may well be adjoyned, because the provision is so plentiful for the recovery of lost man.

CHAP. II.

HEnce I shall observe this point of Do­ctrine.

Observ. That Gospel-provision for the good of souls is plentiful. It is compared here and else where to a Great Supper. Hero­dotus tells us, the Egyptians had their greatest Feasts, their Marriage feasts at supper. It is also compared to a feast of fat things, delight­fully refreshing the body with Wines on the Lees well refined, Isa. 25.6.

Quest 1. What is this Gospel-provision for the good of souls?

Resp. It is the only way of man's salvation since the fall, begun in grace, and swallowed up, or perfected in glory, revealed in the ho­ly Scriptures by the Prophets and Apostles, 1 Pet. 1.9, 10, 11, 12.

Quest. 2. How doth the provision appear to be so plentiful? how doth the feast or supper appear to be so great?

Resp. 1. Look at the maker of this feast, it is the great God who is rich in mercy, and great in love, Eph. 2.4, 5. Whose manifold wisdom hath appeared in the contrivance of this provision, Eph. 3.10. 'Tis as the feast of a King, and that for the Marriage of a son, Matth. 22.2. And no cost is spared at such seasons. [...] & [...]. The ancients had not only feasts at their marriages, but feasts be­fore and after: they a­bounded in feasting about the time of mar­riage.

2. Look at the materials of this feast: That which is the food of the soul in the first place is Christ himself, it is his body and bloud which is the bread of life, the food of our souls, John 60.51, 52. The Great God, and our Saviour, the eternal son of God. More­over the sincere milk of the word is the food of the soul, 1 Pet. 2.2. The word as it is God's institution, without the mixture of man's traditions, nourisheth the soul. More parti­cularly the promises, which are exceedingly great and precious, 2 Pet. 1.4. More espe­cially, the work of grace in the soul, whereby it delighteth it self in fatness, Isa. 5.5.2. And that by a direct act, receiving the grace which God offereth, justifying, sanctifying, adopt­ing, [Page 49]saving grace; then by a reflex act re­viewing the grace which is received, which more immediately tends to the comfort of the soul. Sum up all this, here is solidity, plenty, variety; here is for necessity and de­light: for health and mirth; 'tis a great sup­per.

3. Look at the vessels at this feast: it adds to the greatness; of a feast when 'tis served in Plate, Dishes, Cups, Flaggons, Candlesticks, and all in Plate. The vessels of the Sanctury were of pure gold, Exod 27. The vessels wherein Gospel-provision is serv'd, are ordinances. And what is said of one ordinance [the prayers of Saints] may be said of all ordinances of Christ, that they are golden vials full of odours. Rev. 5.8. Ordinances purely administred according to their Primitive institution.

4. Look at the guests of this feast, such as sit down and feed on the food provided: they are persons of great worth, such as obtain like precious faith with the Apostles and Prophets, 2 Pet. 1.1. Who sit down with A­braham, Isaac, and Jacob, Matth. 8.11. They are such as are cloathed with the Righteous­ness of Christ, Kings and Priests to the great God of heaven and earth.

5. Look at the attendance of this feast, the Ministers of the Gospel, able Ministers of the [Page 50]new Testament, 2 Cor. 3.6. Who are the Embassadours of God, and Paranymphs of Christ, 2 Cor. 5.19. These hand out this provision. The Hebrew word for Ministery is [...] manus: per manum prophetoe. They are inst [...]cted of God to instruct others; endued with heavenly gifts, Eph. 4.8. For the bringing souls in, and carrying souls on in the way of hea­ven.

6. Look at the place of this feast; that is call­ed the mountain of God, Isa. 25.6. Else where called a great mountain, which excells all the mountains of the world. This moun­tain is the Church of God, the pillar and ground of truth: and it doth appear, wheresoever the ordinances of God are in power and purity.

CHAP. III.

Use 1. THis informs us of God's great goodness, Psal. 31.19. That he should provide such spiritual store to supply our spiritual wants, and should set out the nature of spiritual things by those sensible things which are most obvious to us, where­with we are most affected. This Gospel-provision is set forth in Scripture by those things which are the objects of all our five [Page 51]senses: As 1. It is compared to a pearl of great price, which is the object of seeing, Matth. 13.46. Pearls and Diamonds seed the eye: Sacred truths are proper and pleasing objects to the eyes of our understandings. 2. It is compared to a sound, to the voice of harpers, Rev. 14.2. A melodious tune is the pleasant object of hearing. Musick delighteth a skilful ear. This Gospel-provision excells all that the eye hath seen, or the ear hath heard, 1 Cor. 2.9. 3. 'Tis compared to a garden full of fragrant flowers, and sweet spices, which is the object of smelling, Cant. 5.1. The choicest fruits grow in gardens, but the wild grows on the wast. Divine graces are only among Christians; moral vertues may grow among Heathens. 4. It is compared unto a mar­riage, Rev. 19.7. which is the object of touch­ing. On how delightful are those spiritual and eternal embraces, which Saints have and shall have in the arms of God's everlasting mercy! 5. It is here, and in Matth. 22. com­pared to a feast, which is the object of tasting These sensible similitudes serve to convey holy truths with the more ease and delight, & to tell us, how satisfactory grace and glory is to them whose senses are exercised to dis­cern both good and evil, Heb. 5.14.

This sets forth the greatness of man's wick­edness in refusing the Go­spel-remedy. Ingentia beneficia, ingentia flagitia, in­gentia supplicia. The great providing it for us, and bringing it to us, sheweth that God he is much more quick and peremptory in these days of grace, in rejecting men, saith Dr. Preston. The time is shorter, he will not wait so long as he was wont to do.

Use 2. But though the grace of God in the Go­spel be great, Distributivè quoad genera singulorum, non collectivè quoad singula generum. Prideaux. yet it is not universal, so as to set all persons equally in a state of salvation, Rom. 9.18. Where it is said, God will have all men to be saved, it is meant distributively in respect of ranks and kinds of men, not collectively in respect of the individual persons of men.

Use 3. Is there such plenty of Gospel-provision, then eat O friends, and drink a­bundantly, Cant. 5.1. This eating is belie­ving, John 6.53, 63, 64. The phrase inti­mates, 1. That close union between the grace of God, and a believing soul, as between the body and the meat which is eaten. 2. That special good which the believer doth receive by the grace of God, as the body by meat. David sheweth what it is to taste that the [Page 53]Lord is good, when he presently addeth, Blessed is the man that trusteth in him,] Psal. 34.8. Give heedful attendance to the means of grace, and yield conscionable obedience to the grace you hear of. We have had plentiful means of grace, so that many have been in a strait by their plenty, like guests at a full feast, Coena magna coena dubia. that know not at which dish to reach. For this cause a great supper among the Romans was called a doubtful supper: but take heed of wantonness under means of grace. And consider, as the day of grace is great, so the day of judgment will be great, when you shall be called to ac­count for your abuse of Gospel-grace.

CHAP. IV.

THese words shew, Verbum [...] (unde fortasse Angl. Call) frequenter de voca­tione ad convivium dicitur, unde & apud latinos simpliciter vocare est invit are ad mensam. Novar. that the invitation is answerable to the provisi­on forementioned. The Greek word in the Text signifyeth to call, but 'tis most frequently used for [Page 54]such a calling as is to a feast or banquet: therefore 'tis fitly translated, bidding or invi­ting. The [many] that are here said to be in­vited, doth most properly belong to the time before Christs incarnation, and in special to the Jews, as appears by the immediate subse­quent words, which refer to the time at Christ's incarnation. But the words are de­livered in such large terms as exercise the bounty of the Maker of this Feast, who decla­red herein his willingness, that so many should partake of his supper: Not only Jews, but Gentiles, ver. 21.23. Of which there was some fore-taste in the conversion of seve­ral Gentiles called Proselytes by their coming in at the call before Christ came in the flesh. Hence I note,

Obser. The invitation to partake of Go­spel-provision is very large. Mnay are bidden, Isa. 55.1. Rev. 22.1, 7. The explication of this truth will appear by an enumeration of several particular g [...]ests invited, and many considered under each of them: As

1. Adam was invited, and with him the whole race of mankind. He was the first man, and the Head of the following men; and the Gospel was propounded to him, Genes. 3.15. That he might communicate it to them that came of him. Wherefore some make those [Page 55]words [ who will have all men saved, 1 Tim. 2.4.] a gloss upon the words of our Text.

2. Noah was invited, and with him the old world: Noah did partake of the grace of God in the Gospel, and those of that age had the offer of that grace by him. Christ was preached unto the old world by the ministery of Noah, 1 Pet. 3.18, 19. who is called not only an heir of righteousness, but also a preacher of righteousness, 2 Pet. 2.5. Those disobedient wretches in that loose age were called upon by Noah from God to believe and repent.

3. Abraham was invited, and with him the whole Nation of the Jews, who came of his loins, Gen. 12.1. & 17.1. he receiving the seal of this Gospel-righteousness in his uncircumcision, he became the father of all them that believe, though they be not circum­cised, Rom. 4.11. which extendeth to the good of believers in any Nation. But for a long time the Gospel was confined within Abraham's family, and Abraham's posterity according to the flesh.

4. Moses was invited, and with him the Jews had a fresh invitation under that paedagogy, of his, which was to bring them to Christ, Act. 7.31, 32. Salmeron on this Parable in Luke, will have the words of our Text with special­ty [Page 56]to refer unto the invitation of the Jews un­der Moses his paedagogy, which was to lead unto Christ.

CHAP. V.

Use 1, THis informs us of God's willing­ness unto man's happiness, God doth not only propound a way for man to be happy, but invites man to accept of it: And he doth further declare & protest, that he had rather men should live than die, he had rather they should be saved than damned, Ezek. 33.11. God is no hard Master, no churlish Nabal, who was unwilling David and his com­pany should partake of his plentiful provision in their streights: but he is as the bountiful house-keeper that keeps open house.

Here also take notice of man's inexcusa­bleness, in not making use of Gospel-provi­sion; how ill may God take it? and how ill will any be able to answer it, Ut vivat regnet (que) beatus, cogi posse ne­gat. Horat. Epist. 2. when they will not vouch­safe to come upon God's invitation? what is this but to make light of that great provision which God hath prepared, Matth. 22.5. Not regarding the offers of grace? what ill natures are those upon whom no kindness can be fastened? like him in the Poet, who would by no means live happily.

Use 2. Of Caution 1. Though men are thus generally invited, yet other fallen creatures (as the Angels) they have not so much as an invitation: so that there is somewhat of di­stinguishing mercy in the very invitation. Christ took not upon him the nature of An­gels, to recover them that were lost of those kind of creatures, Heb. 2.16. not one of them are invited among the many guests at this feast.

2. Though men are thus generally invited, yet they are very hardly perswaded really to close with the invitation. Though many are called, yet few are chosen, Matth. 22.14. Outward priviledges profit not, where the hidden man of the heart is not right: a form without the power of godliness is nothing. Many a ship hath been called by the name of Safe-guard, Good-speed, and such like spe­cious names, which yet have been split upon the rocks, or fallen into the sands.

3. Though men are thus generally invited, Res delicata est spiri­tus dei, ita nos tra­ctat, sicut tractatur. yet they will not be con­tinually invited: God is not always suffering, though he be long-suffering, his spirit shall not always strive with our flesh, Gen. 6.3. 'Tis dangerous to tempt, resist, or quench the spi­rit [Page 61]of God. When you often invite guests to your table, and they slight your invitation, you will resolve to invite such no more.

4. Though men are thus generally invited, yet they will be as generally rejected, if they continue slighting God's invitation. Here many are bidden to partake of grace in the Gospel: elsewhere many are forbidden to partake of glory in heaven; and that for their contempt of Gospel-grace, Matth. 7.22, 23. Sometimes God lays remarkable judgments here on Cospel-contemners: witness the Nation of the Jews, Matth. 22.7. but their posterity shall be re-invited: and it will prove effectual through the grace of God pre­vailing with their hearts, Rom. 11.32.

CHAP. VI.

Use 3. BE exhorted to hearken to this call and invitation of God, Mark 4.3. Isa. 55.1, 2, 3. hearken, or listen, as they do in a Court of Justice to hear when their own cause is to be handled. Remem­ber, Jam tua res agi­tur. that every word which is spoken in a Sermon to every one of you, is as it were the handling of your parti­cular cause, the resolving or deciding your particular case.

Answer ye this loving invitation with a ready acceptation, let your hearts eccho back the sound of the Gospel, Psal. 27.8. with sincere obedience to the voice of the Gospel. The proof of this effectual call doth thus appear.

1. By the service we are employed about different from others. This calling denoteth the setting a man apart unto what he is call­ed; so that he doth not live as he did before, but mind's the business to which he is called. We see it in worldly callings; men are set a­part for the same, and give themselves to the same. Paul was separated unto the Gospel, or set apart to the particular calling of an Apo­stle. Thus Saints are set apart to the general calling of Christianity, to spend their time in godliness, Psal. 4.3. distinct from the pra­ctice of the profane, or meer civil men.

2. By the spiritual assistance we have to do that service God calls us unto: God calls none to an employment, but he qualifies them (more or less) to discharge it. God calls none to any particular calling in Church or State; but he gifteth them for it. When God called Saul to be King, he put into him another spirit, sutable to the condition whereunto he was called. So when God calleth any to his kingdom and glory, he giveth them a spirit [Page 63]which aspireth and endeavoureth to that prize of this their high calling in Christ Jesus.

3. By our deportment answerable to the nature of the calling which God hath called us to, Eph. 4.1, 2. Every man is to look to the [...] or quod Placet, in his place or calling. Th [...]se actions are beseeming a child, which do not become an old man: Men of better breeding have a sutable deportment; so have Saints.

4. By our abiding in that calling unto which God hath called us, Luke 9.62. Those that are come into a state of grace, do go on till they come to glory. Now to move you to accept of God's gracious invitation: Con­sider seriously

1. God communes with us in a way of fa­miliarity, Isa. 1.18. What an honour did Haman account it that Queen Esther should invite him to a banquet with the King? Est. 5.12. how much more may we look upon this in the Text.

2. God commands us in a way of authori­ty, 1 John 3.23. It is his will and pleasure that we should embrace this call.

3. God doth beseech us in a way of entrea­ty, 2 Cor. 5.20. He wooes us to be hap­py.

[Page 64]4. Upon refusal God threatens us in a way of severity, Quod deus loquitur cum risu, tu legas cum fletu. Prov. 1.24, 32. They who will not feed upon these Gospel-dainties, shall eat of the fruit of their own ways. They that sow the wind of iniquity, shall reap the whirlwind of mi­sery.

CHAP. I.

HEre is the re­newing of the motion made in the former verse. Est in more illud a­pud nonnullos habi­tum, ut qui invitati sunt ad prandium, sive ad coenam sub ipsum tempus caenae instantis vel immi­nentis prandii iterum evocentur. Salmer. in loc. The language of this verse alludeth to the manner of those who send out a servant when the [Page 65]Dinner or Supper is ready, to give out a fresh summons to the guests, whom they did invite, that the provision may not be spoiled, but serv'd in with much sweetness and de­light unto them, for whom it was prepared. The servant here sent, may be taken diversly, though not contrarily, either for the last of the old Prophets, not excluding those that went before, or for the first of the new Pro­phets, John Baptist, Mal. 4.5. Matth. 11.10. not excluding those that followed after: or else for the great Prophet and servant of God, Christ. The time when this servant was sent, called here, Supper-time.] Doth speci­ally point at the accomplishment of the great work of man's Redemption, through the incarnation of Christ dying and rising a­gain in that humane nature which he assumed. Before I descend into the particulars of this verse, I shall observe one thing as this verse is joyned to the former, and containeth a se­cond invitation.

CHAP. II.

Use 1. THis informs us that the destruction of man is a thing displeasing to God; Ezek. 33.11. He takes pleasure in man's conversion and salvation, as appeareth by the means he hath provided for man's good, comparing it to things of the greatest efficacy: calling his word mustard seed, leaven, asword, a hammer, fire, &c. As likewise by in­ternal means: The motions of his spirit knocking at the doors of mens hearts, and o­pening them in some measure by convictions, when he goes no further. This appears like­wise by the hatred God expresseth against man's destroying enemy, Sin: he is not the Author or Abettor of it, but the great oppo­ser of it.

Object. But if God take no pleasure in the destruction of a sinner, why then is he said to laugh at it? Prov. 1.26.

Resp. Consider destruction meerly as the sinner's misery, so 'tis displeasing to God; but consider it as it is an act of justice in pu­nishing the wicked for his impenitency, so it is well-pleasing to God, for he is just as [Page 70]well as merciful. A just Judge may grieve to inflict punishment upon a man, and yet re­joyce in the same act as it is the execution of the Law.

Here we may see that man's ruine is not to be charged upon God's unkindness, but upon his own untowardness. Man since his fall is apt to charge God with the inequality of his ways, when this charge is justly laid at mans door, Ezek. 18.29. This quarrel may be easily decided, if we consider these things.

1. The Case; Et ipse se infinitis miscuit quaestionibus. Vulg. God is man's maker; he made him streight: man made himself crooked, Eccles. 7.29. Man might have kept his station, but he sought out many inventions, tricks, and devices, like Poetical stories; of which there is neither proof nor profit. Men puzzle themselves, then do they complain of o­thers.

2. Consider the interest on both sides: God could make something of man's bad bar­gain, but man could make nothing of it: God can glorifie his justice by this means: God need not lose his glory, though men lose their souls.

3. The carriage of both parties: God minds man's recovery more than himself [Page 71]mindeth it: he would gather men in a ten­der manner to himself, and they in a cruel manner refuse his good will, Matth. 23.37.

CHAP. III.

Use 2. BUt though God be thus urgent a­bout the salvation of man, yet he is quick and peremptory in the destruction of many: God's judgments come in a flying roll, and there be those who bring upon themselves swift destruction, 2 Pet. 2.1. And though God seem to come slowly to pu­nish man, yet his hand will fall heavily upon those that abuse his patience.

Ʋse 3. Answer Gods urgency with you to accept of Gospel-provision.

1. Be urgent with your own hearts to turn to the Lord by saith: and then be as urgent to bless his name for turning them.

2. Urge your hearts to turn from all sin by true repentance, to cast away from you all your transgressions, Ezek. 18.31. break off your union with sin: loath that sin which you break off from by repentance, and your selves for it; and cast it away as unprofitable, use­less, hurtful, dangerous.

Mot. 1. Consider, that the means of grace requires you should offer violence to heaven, [Page 72] Matth. 11.12. resolve to break through all difficulties as did Davids Worthies: heaven must be taken as it were by storm.

2. Consider how urgent some will be for heaven when it is too late, knocking at the door, and pressing argument upon argument, but all to no purpose, Luke 13.25, 26, 27. a form of godliness will not secure men from God's wrath at the great day. There must be stirring as well as seeking; the exercise of grace, as well as the performance of duty.

CHAP. IV. And sent his servant, &c.]

WE are now to consider the several particulars in the verse, and the first thing considerable is the Master of the feast send­ing his servant, [...] significat mittere cum authori­tate Chamier. Cur­sum navit dirigere. Jansen. Est plus quam [...] Cornel. a lapide. Hint [...]. alluding to the custom of the higher rank of persons in the world, who have their houshold servants at com­mand, to send at their pleasure upon particular errands And sent] The Greek word signifies to send with autho­rity and discretion— His servant.] This [Page 73]word is taken in Scripture in a three-fold sense. 1. For a bond-man. 2. More gene­rally for all the faithful. 3. More specially for the Ministers of the Church, or Messen­gers of God about sacred things. In this verse it is taken in the last sense. And it may further be taken.

1. Collectively for all the Prophets, Marlorat in loc. An­not. Bibl. especially those toward Christ's coming into his Temple. All the holy Prophets spake as by one mouth, Luke 1.70. and that which St. Luke puts in the singular number, St. Matthew puts in the plural number, Matth. 22.3.

2. Singly, and that by way of eminency for Christ himself, God's choice servant: as in that other Parable, last of all he sent unto them his son, Matth. 21.37. Though per­haps there may be some specialty in refe­rence to John Baptist, the immediate fore­runner of Christ. I shall take in both senses in the observation, for they are not contrary to, but consistent one with the other.

CHAP. V.

Observ. CHrist and his messengers are the servants of God sent out for the [Page 74]good of souls, Matth. 21.35, 36, 37.

CHAP. VI.

THe messengers, or ministers of Christ are the servants of God also, which is thus evident.

1. He sets them about his work; therefore they are called men of God: their employ­ment being altogether about the word of God, 2 Tim. 3, 16, 17. clearly to explain, and faithfully to apply it. What they are to deli­ver unto others, they are to receive from the Lord, 1 Cor. 11.23. They are not only em­ploy'd about sacred things in the general call­ing of Christianity, but in the particular call­ing of the ministery.

2. He pays them their wages; and that with the enjoyment of himself who is their Master, Matth. 25.20. Matth. 24.46.

CHAP. VII.

Use 1. HEre see the condescension and hu­mility of Christ; he made choice of the lowest kind of life, even that of a ser­vant, and the lowest kind of death, that of the Cross, when he was among the children of men, Phil. 2.7, 8. he em­ptyed himself, suspended, [...]. [Page 78]and as it were laid aside his glory and maje­sty. Yea 'tis said, God sent his own son in the likeness of sinful flesh, Rom. 8.3. Though his flesh was not sinful, yet he was just like to sinful flesh. As to imputation in respect of God, who laid upon him the iniquity of us all, Isa. 53.6. and as to reputation, in re­spect of men, he was reputed a sinner, being reckoned among the transgressors, ver. 12.

This may also inform us of the exaltation of ministers, they are servants, but, of the Lord: and this title they may glory in, Jud. 1. Jude might have called himself a near Kins­man to Christ, or Christ's brother, for he was so accounted, Matth. 13.55. Mark 6.3. and he was so as much as James, who is called the Lord's brother, Gal. 1.19. but surely alli­ance to Christ in the service of the Gospel, is better than alliance to him in the flesh. To be a faithful minister of Christ, or true be­liever on Christ, is more honour than to be a natural brother of Christ.

Here also take notice of the condition of servants: Servi sunt imo homi­nes, imo contuberna­les, imo humiles ami­ci, imo conservi. Sen. Epist. 47. though their calling be low in the world, yet 'tis as lawful as any other worldly calling, and very useful, else Christ would never have taken [Page 79]upon him the form of a servant. Therefore ser­vants should be respected for their useful­ness, Col. 4.1. Philem. v. 16. Seneca hath a pretty Epistle to perswade his friend to re­spect his servants, and not to carry himself severely and rigidly, but familiarly towards them. Surely, 'tis your wisdom, so to carry your selves towards your servants, that they may not only fear you, but love you. And let servants be contented in the places where­in God sets them: for if Christ could, then a Christian may do God and men good ser­vice in the form of a servant.

Here also you may see God's indulgence to man, as to send so many servants for his good, and among the rest his son for one, Luke 20.10, 11, 12, 13. Lord! what is man, that thou shouldest be thus mindful of him?

Use 2. Four things are to be noted by way of Caution.

1. Though Christ be God's servant, yet he is his Fellow: so God doth call him. The man which is my fellow, Zech. 13.7. not a seconda­ry inferiour God, as the Arrians would have him, denying him to be true God: God calls him so (saith one) to shew the unity of the essence, Diodat in loc. and unity of the will of the father, and of the son, the mediator: [Page 80]Christ did account it to be no robbing of his fathers honour to be equal with God, Phil. 2.6. The same he is in nature, and in working, and all are bound to honour the son as they honour the father, John 5.23.

2. Though Christ be the servant of God, yet he is Lord of the Church, Eph. 4.4, 5. appointing laws to govern it as he pleaseth. Yea, he is Lord of all creatures, both of the dead and of the living, Rom. 14.9. he is King of Kings, and Lord of Lords. A name is gi­ven him above all names: he is the great God and our Saviour.

3. Though ministers are the servants of God, yet they are not the servants of men, but only for God's sake, doing service for the good of souls, 2 Cor. 4.5. They are ser­vants for the people, not of the people. It is observed by the Judicious, that ministers are called Ministers of God, 2 Cor. 6.4. Mini­sters of Christ, 1 Cor. 4.1. ministers of the new Testament, 2 Cor. 3.6. ministers of the Gospel, 1 Thes. 3.2. ministers of the Lord, Eph. 6.21. but never ministers of the people.

4. Though ministers are servants of God, yet they are no ordinary servants. They are as stewards to a Lord, or Embassadours to a Prince, 1 Cor. 4.1. 2 Cor. 5.20. Yea they are said to be labourers together with God, 1 Cor. 3.9.

CHAP. VIII.

Use 3. BE therefore exhorted to these du­ties.

1. To answer the labours of these ser­vants of God: yield up your selves to God, as his servants, Rom. 6.16. Come into his hou­shold, give up your names to him.

2. Live as the servants of God. To serve God, is the great duty we are still prest to: this is the beaten road that all Saints walk in, and that all men should walk in. Here look,

1. To the essential requisits of this ser­vice: it must be 1. From God; it is of the very essence of a duty, that it be commanded of God: in all duties there must be an eye to the will of God, Rom. 12.2. 2. It must be through God, that is, through the spirit en­abling us to perform this service, Rom. 1.9. and through the son presenting our service, that it find acceptance with God, Col. 3.17. 3. To God, to set forth his glory, 1 Cor. 10.31.

2. Look to the material properties of this service.

1. Serve God singly, or solely, Matth. 6.24. not any other in opposition unto him: here let all Masters of families especially [Page 82]consider, that all under their roof do serve this one God, Jos. 24.15.

2. Reverently, Psal. 2.11. Stand in aw of him, honour him with your very heart.

3. Delightfully, Rom. 7.22. You like not a servant that goes about his work grudging­ly; no more doth God.

4. Diligently; be servent in spirit, serving the Lord, Rom. 12.11. and instantly serving God day and night.

CHAP. I.

WE are now to consider the time when the servant was sent, viz. at Supper time.] The Greek word, [...], hinc latinè ho­ra, & Angl. Hour. here translated Time, doth properly signifie an hour. In holy Scriptare it is used for time, for an age, for a moment, for the opportunity of time, Joh. 16.2. Joh. 12.18. Luke 12.12. Rev. 9.15. it signifyeth likewise beauty. So the Adje­ctive of this Substantive is used, Rom. 10.15. how beautiful? or how seasonable? That be­ing beautiful which is timely, opportunely, or seasonably. So it is with the Gospel dispen­sed: and this is the sense of the word in our Text.

This hour of supper is that fulness, Hora coenoe fuit pleni­tudo temporis, &c. Salmer. fitness, or seasonableness of time, wherein God sent his son into the world, to accomplish that great work of mans Redemp­tion: or the last time, or latter ages of the world, which were come in the Apostles days, compared with the fore-going time: after which no more alteration in Gospel-dispensation was to be expected: This sup­per time being the last meal. Hence I note,

Observ. That Christ's coming into the world was very seasonable. 'Twas supper time for Gospel-provision: the fulness of time, the very nick of time for man's Re­demption, Gal. 4 4. This may appear

I. By considering the time when he came into the world. Nos sumus in quos fines seculorum deve­nerunt. In hoc fine servus mittitur. Gloss. Ordin. 'Twas under the reign of Augustus Ce­sar, the second Roman Emperour, who then had the Jews (among other Nations) under his power, Luke 2. And he was crucified under the reign of Tiberius Cesar, the third Roman Emperour, Pontius Pilate being governour of Judea, Luke 3. This was the remarkable jancture of time, of our Saviour's coming in, and going out of the world, about 1600 [Page 85]years and upwards from our time, according to the ordinary computation of Chronolo­gers.

II. By comparing several accidents with this time.

1. In respect of the accomplishment of Prophesies: as that prophesie in Gen. 49.10. The Scepter shall not depart from Judah, &c. un­til Shiloh come. The right of supream power, & administration of justice in temporal domi­nion, should not be quite taken away from Judah, until the Messias came, who should be of Judah's posterity, and change it into a spi­ritual and everlasting kingdom, destroying a little while after by means [...] Romans, both the people and form of any Jewish com­mon-wealth. Till Christ came, Judah al­ways had the right, and kept some reliques of the possession in their greatest captivity, ha­ving the body of its common-wealth several, with its divine and humane laws. And when Christ came, his spiritual kingdom was over all people; was not this opportune and sea­sonable? many other Prophesies also might be lookt upon.

2. In respect of the truth and substance of these figures and shadows in the legal cere­monies. When Christ came into the world, he was fitted with such a body, as was meet to [Page 86]be a real sin-offering, to answer all the typical sin-offerings of old, Heb. 10.5. A body of man's nature, yet without man's corruption; a body made of a woman without the help of a man: a body joyned with the deity, and to be an expiatory sacrifice for sin. He was fit­ted with a name answerable, called the Lamb of God, John 1.29. the true Pasc [...]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. [Page 87]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 at (que) 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 'tis 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.

[Page 88]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. 'Tis 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 [Page 89]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. 'Tis 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.

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, [Page 95] 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; 'tis 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 exc [...]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 salv [...] 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 q [...]am corda sa­cerdotum. Milar but likewise [Page 96]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. 'Tis 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 [Page 97]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, 'tis 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, [Page 98]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 their sins. The eye affects the heart. Think while you are hearing, as if that were really and visibly be­fore you, by which Christ and sin is repre­sented in preaching of the word.

4. Labour to be transformed into what you hear, obeying this word of truth from the heart, Rom. 6.17. Consider, that this word of God engraffed within us, is able to save our souls, Jam. 1.22. and if it be an en­graffed word, it will be a fruitful word, ap­pearing in our conversation.

CHAP. VI. Come, &c.]

THis word [Come] containeth what those messengers, who are sent about the Go­spel-errand [Page 99]are to say: that is to speak to the guests to come away, and partake of that Gospel-provision, to which they were invi­ted. The word is metaphorical, answerable to the matter spoken of. Here I note.

Obser. That God would have us come at his call in the voice of the ministry, Matth. 22.4. What this call in the voice of the ministry is, ye have formerly heard. Now we are to consider

CHAP. VII.

Use 1. HOw much are they to blame then, that will not come; ye will not come to me, saith Christ, John 5.40. Great men take it ill, when men wilfully refuse to come upon a solemn invitation. Many that are invited, instead of coming to God, rebel against him. Amos compareth such unto hor­ses running upon a rock, where first they break their hoofs, then their necks, Amos 6.12. To come to God in Christ is the best en­tertainment we can give the Gospel. To come to hear is something; to receive God's messengers respectfully is something, to be reclaimed from profaneness, and to take up a form of Religion is something; but the chief of all is wholly to give up our selves to Jesus Christ. This is the seal and glory of the Go­spel ministry, 2 Cor. 3.1, 2. Phil. 4.1.

Use 2. For Caution: though God would have us come at his call, yet he will not al­ways call upon us to come, Gen. 6.3. the day of grace proves but a short day to many.

Consider likewise, though God would have [Page 104]us come at his call, yet no man can come of himself. No man can come to Christ, ex­cept the father draw him, John 6.44. There can be no motion towards God without an in­fluence from God.

Use 3. Be exhorted to come: come and see, John 1.46. Take notice of the Messias, and the plentiful provision which God hath pre­pared for mankind through him; consider the worth that is in him: behold the Lamb of God, John 1.29. God hath sent forth his son, that men may look upon him, and be taken with his perfect beauty.

Come and buy, Isa. 55.1. ye can bring no­thing to purchase Gospel-provision, but ye may make it as truly yours as any thing you have bought is yours, by your applying it by a true and lively faith.

Come also and eat, Isa. 55.1. Labour to taste the sweetness of this Gospel-provision in a way of experience: live so, that it may ap­pear you are nourished by Gospel-food. Fi­nally, come and rejoyce together, Psal. 95.1. give thanks for all those Gospel-mercies he bestows upon you.

Quest. Here it may be demanded, who should come?

Resp. 1. Come ye distressed souls, that know not where to have ease elsewhere. [Page 105] Come all ye that labour, and are heavy laden, Matth. 11.28. steep your souls in this sweet sentence of our Saviour, 'tis a precious cor­dial. Mr. Midgeley some­time Minister at Ratch­dale in Yorkshire, A remarkable story. oppres­sed with melancholy and sad temptations to self-murder, and going down to the water­side to drown himself, having the new Testa­ment in his pocket, took it out, and opening it, happily cast his eye upon this Text, come unto me all ye that labour, &c. whereupon he was so supported, that he uttered these words, sayest thou so? then will I not drown my self. Ah precious word of God!

2. Come ye empty souls, that have no money, Isa. 55.1. that are sensible of your own wants and worthlesness.

3. Come ye hungry and thirsty souls, that would fain have supply, Rev. 22.17. here ye may fill your souls to satisfaction.

4. Yea come, who will come, Rev. 22.17. ye that are willing to take Christ upon Go­spel-terms, ye shall not go without him.

CHAP. VIII. For all things are now ready.]

THis clause gives us the reason of the foregoing words. All things.] Some of the Fathers understand these words of both Testaments, all the holy Scriptures. Others of the mystery of the Gospel in every part of it. We may take the meaning of these words of Christ, in those other words of his Apostle St. Peter, [...] passim u­surpatur pro [...]. Cujus rei causa petenda est ex ombi­guo Ebraei [...] seu [...] quod & para­tionis & firmationis notitionem babet. all things appertain­ing to life and godliness, 2 Pet. 1.3. Are n [...]w rea­dy.] Now since the time o [...] Christ's coming in the flesh, all things are ready. The Greek word in the Text for ready, is such a kind of readiness, wherein there is sureness, firmness, com­pleatness, and that according to divine desti­nation. So Amam [...], and the ancient Helle­ [...]ises do use the word. Hence I observe,

CHAP. IX.

Use 1. THis informeth us, that man hath nothing to do toward his own hap­piness, but to receive what God hath prepa­red, and to walk as he hath received it: the receiving is by faith: a weak faith is a joynt [Page 112]Possessor, though no faith is a joynt purcha­ser of this special priviledge. The walking as we have received Christ, is to express the truth of our faith in the holiness of our life, with all conscientiousness as in God's sight, and exemplariness as in mens sight, Col. 2.6, 7.

Here see the difference between God and man, in reference to Gospel-provision. All is ready on God's part, but alas! what an un­readiness is there on our part, how indispo­sed are we to any thing that is good? Inas­much as God speaks thus to man, wilt thou not be made clean, when shall it once be? Jer. 13.27. Men linger in the state of nature, as Lot in Sodom, and did not God pull them out, there they would abide for ever.

Use 2. For Caution. Though all things be said to be now ready, we must not think, as if all were but now ready: we must know, that Christ is the Lamb slain from the foun­dation of the world, Rev. 13.8. so that Christ's bloud in its vertue, and God's ac­ceptation was of force for man's salvation in the days before he came personally into the world. And as for the foundation of man's happiness in his election, this was prepared before the foundation of the world, Rom. 9.33. Moreover, though all things are said to [Page 113]be now ready, yet there is much to be done before all the elect come to heaven; there are many enemies of Christ which must be pull'd down, 1 Cor. 15.25. and though Christ hath done the work of a Priest on earth in offer­ing up himself as a sacrifice, yet he is still do­ing the work of the High Priest in heaven, pre­senting the worth of his sufferings in the pre­sence of his father, as he did once die for us; so he doth ever live for us, Heb. 7.25.

Use 3. Be exhorted to answer this readiness of God.

1. Be ready to receive this grace of the Gospel: all things are ready, therefore come, Matth. 22.4. let thy heart be ready and prepared, remove the filth that is in thy heart: adorn thy heart with gracious quali­ties: attend upon means of grace, there God comes with a blessing. This Gospel feast is ready, but are you ready for that? Are your cloaths ready? have you put on the Lord Je­sus, whose righteousness is the white gar­ments of Saints? are your stomachs ready, is your appetite up to this feast?

2. Be ready to express this grace of the Gospel: answer this readiness of God's good will in your readiness to do the will of God; express it in acts of piety towards him: be read to hear what the Lord hath [Page 114]to speak, Eccl. 5.1. Prepare your hearts un­to the Lord, 1 Sam. 7.3. holy duties call for holy preparation. The Jews had their laver in their services, washings with sacri­fice.

Express it likewise in acts of charity to­wards [...]en. In reference to the soul, be ready to give an answer to those that ask you a rea­son of the hope that is within you, 1 Pet. 3.15. Which tends much, as to the confirming of the truth, so to the edifying of souls. In reference to the body, be ready to distribute your worldly goods, to supply the bodily wants of others, 1 Tim. 6.18. Shew it also in your readiness to suffer the will of God. St. Paul was ready, not only to be bound, but to die for the name of the Lord Jesus, Act. 21.13. but as for the exercise of this hard part of Religion, the spirit is ready sometimes, but the flesh is weak, Mark 14.38.

Now to move you unto this readiness to receive and express the grace of the Gospel, Consider,

The grave is ready to receive you: where­fore work out your salvation with fear and trembling. The Tribunal of God is ready to receive you. All must give an account to him who is ready to judge the quick and the dead, 1 Pet. 4.5. heaven is ready to receive you, if [Page 115]you thus receive and express the grace of the Gospel: 'tis a kingdom prepared for you: the gates of this kingdom are open for you, if your hearts are open to the word of this kingdom. Otherwise hell is ready to receive you, and everlasting fire is preparing for you. Tophet is prepared for the highest rank of sin­ners, Isa. 30.33.

CHAP. I.

OF the invitation to Gospel-provision ye have heard, The Guests prove Recusants. now followeth the answer of the Guests who were invited, and their answer is retur­ned by way of denyal, which denyal, or refu­sal of theirs is first more generally described, and then more particular or distinctly; an­swering to (though it be an ill requital of) [Page 116]the invitation which was first generally deli­vered, and then more distinctly renew­ed.

This refusal of theirs in general, may be branched out thus for our more methodical proceeding in the handling of the words.

1. Here is the universality of it. And they all.] 2. The unanimity of it, or rather the the conspiracy of it, with one consent. 3. The plausibility, or rather the hypocrisie of it, Began to make excuse. [...] est particula, non universalis simplici­ter, sed indefinita, restring [...]nda ad ma­teriam subjectam. Beza. For the first, the refusal is u­niversal, They all.] All is here and elsewhere ta­ken for many, or the most of a company; as some­times many is taken for All, Rom. 5.19. And this All in our Text doth in a special manner refer to the Jews, though it represent all those in any Nation, or Age of the world, who upon any occasion slight the Gospel. Here I note,

Obser. That Gospel-provision, as it is ge­nerally offered, so it is generally refused, Matth. 22.5, 6. The Gospel-provision with its general offer we have already considered, now we are to enquire what this general re­fusal is. I answer, 'tis a refusal by the ma­jor [Page 117]part of men. 1. Pauci salvantur re­spectivè. Gloss. Or­din. in loc. 'Twas a Proverb in times of Popery, that Hell was paved with Priests shaven Crowns, and Great Mens Head-pieces. By Rulers, John 7.48. world­ly Potentates, 1 Cor. 2.8. The crucifyed Saviour, a man of sorrows held forth in the Gospel is not relished by the great Dons o [...] the world. The Roman Princes, as well as the Jewish Rulers would have none of him. This was long before fore­told, Psal. 2.2. 2. The major part of the Learned men refuse Christ. At Athens the Philosopers of the Epicureans and Stoicks, opposed the preaching of the Gospel by St. Paul, Act. 17.18. Thus not only the Senators of Rome, but the Scholars at Athens refused the Gospel. 'Twas an observation of King James who was a great Scholar, as well as a great Prince, that the deep Theorems of Phi­losophy, make men Learned, but seldom bet­ter, and oftimes worse, even meer Atheists. 3. The major part of the common people refuse Christ. The multitude cryed of Christ, crucifie him, crucifie him: and all the world wondred after the beast, Rev. 13.3. The multi­tude are ready to follow their Ring-leaders. If the major part of the two former sorts go amiss, no wonder if the major part of this latter sort follow them.

CHAP. II.

Quest. 1. WHat is this general refusal?

Resp. It will appear de facto that this refusal is general, and that by an induction of particulars, when and where this Gospel-provision hath been offered.

1. In Noahs time the refusal was general. The Inhabitants of the old world generally disobeyed the word of the Gospel held forth by that Preacher of Righteousness, 1 Pet. 3.19, 20. they slighted that provision that was made for their safety.

2. In Isaiahs time the refusal was general; he complaineth, who hath believed our re­port? Isa. 53.1. that is, none almost. How did Jeremy contend with the No [...]les, the Priests, and the people, who refused the word of God!

3. In Christ and his Apostles time the re­fusal was general. How many had an hand in opposing Christ even to the death? Matth. 27.1, 3, 25, 27. and the History of the Acts of the Apostles tells us, that Christ's Apostles had no better usage; every age since even to this present time will give in the proof of this truth.

CHAP. III.

Use 1. THis informs us, that Christ's flock is a little flock, Luke 12.32. few there be that find the way that leads to ever­lasting life. Lucian saith, good men are very few. Sutton lect. on Rom. 11. They will stand in a little room compared with the [Page 121]rest of the world. Dr. Sutton saith, divide the whole world into three parts with Ptolomy, or into four with some latter writers; or with some Geographers into six; and you shall find one of six that profess the true God. Those that do, are driven into a narrow com­pass of the North-west: and in that compa­ny take out Atheists, Papists, Newtrals, Worldlings, and Hypocrites; the remainder will be very small; nothing to the others.

Here also see, that multitude is no true note of a Church, as the Papists say. The Church was once contained in the family of Seth, Gen. 6.2. afterwards in the Land of Canaan. Since Christ's coming, how hath it been crowded through the defection under Antichrist's reign into a small compass. Au­gustine saith, we must not number, but ponder the men, to find out the true note of a true Church. Another of the ancients saith, that a Church consisteth not in the multitude of number, but in the goodness of vertue.

Use 2. Let me give a Caution in diverse things.

1. Though men generally refuse true hap­piness, yet men generally desire some kind of happiness, Psal. 4.6. All desire happiness, though they desire it ignorantly, confusedly, and preposterously. They make towards hap­piness [Page 122]as in a mist, in a wilderness, in and out; sometimes they think of one thing, sometimes of another to make them happy. The Heathens groped after happiness, but could not find it. Such natural desires to happiness le [...]t in fallen man, are called by some of worth a stock to graft the Plant of grace upon.

2. Though men generally refuse the Go­spel, yet there may be more receive it then we are aware of. Elias thought [...]e was left alone, Rom. 11.3. but he was not: Obadiah had hid an hundred of them in a Cave: And God had reserved seven thousand who had not bowed the knee to Baal.

3. Though men generally refuse the Go­spel, yet many do receive it. Christ bringeth many sons to glory, Heb. 3.10. there were an 144000 sealed, Rev. 7.4. They are many con­sidered in themselves, though few compared with others.

4. Though the Jews generally refused the Gospel, yet they shall generally receive the Gospel: and so All Israel shall be saved, Rom. 11.26. Some by [all Israel] understand the whole people of God consisting both of Jews and Gentiles: So Calvin, Osiander, Theod [...]ret, St. Augustine. Some the Jews only, so Pareus.

CHAP. IV.

Use 3. BE exhorted then not to follow a multitude to do evil, Exod. 23.2. follow them not.

1. In their guids by which they are led. Argumentum tur­pissimum est Turba. Seneca. Which are 1. Humane commands. The multitude in matters of Religion are car­ryed by the Edicts and Commands of their Governours in all times. The ten Tribes walked willingly after the commandment of Jero­boam, Hos. 5.11. though it was to a false worship. Those that take up any form of Re­ligion for mens sake, will as soon lay it down again for mens sake. Witness those many turnings in this Nation in a short space in the Reign of King Henry VIII. King Edward VI. Queen Mary, and Queen Elizabeth. 2. Hu­mane examples, though never so corrupt. The conversation of men naturally is tradi­tional, according to what they have received from their fore-fathers, 1 Pet. 1.18. walking like an herd of Cattel, treading in the steps of one another without any consideration: fol­low not such brutish guids.

2. In the way wherein they walk, follow them not there: it is the broad way that the [Page 124][many] of the world walk in, Matth. 7.13. that way which is easiest, or most pleasing to flesh and bloud they take. Per viam publi­cam ne ingredere, saith Pythagoras.

Secondly, be perswaded to live contrary to the multitude: act upon higher principles, lead another kind of life than the most do; swim against the stream. Strive to enter in at the strait gate, Matth. 7.13, 14. The way to heaven is up-hill, it is directly contrary to that way which the most walk in. What do ye more than others? Matth. 5.47. The true godly man is set apart from the multitude, Psal. 4.4. He acts apart from others. Noah lived contrary to all the old word, Gen. 6.9.

Consider, that the broad way, that the ma­ny go in, leads to destruction, Matth. 7.13. the refusers and disobeyers of the Gospel are punished with everlasting destruction from the presence of the Lord, 2 Thes. 1.8, 9. No sin will gripe so in hell (saith one) as un­belief, or disobedience against the Gospel: when a man shall think, I might have been delivered, but I cast away my self by refusing those rich offers tendred to me in the Gospel. Walk therefore in the narrow way, that Christ's little flock walks in, for this leadeth to everlasting life, Matth. 7.14.

CHAP. V. With One Consent, &c.]

IN these words we have the second particu­lar, in the refusal by the Guests invited to the Gospel-provision: the unanimity or con­spiracy in their refusal: Potest commodissimè suppleri [...], aut [...] Beza. [...]. Camerar. they refuse with one con­sent. Though there be a defect of the word for [consent] in the original, yet it is necessarily supplyed in the Transla­tion, to make the sense in our language. The Greek Tongue speaks thus concisely in other writings. This [one consent] Theophilact in­terprets by compact, or constitution, intima­ting the close combination of these refusers of Gospel-provision.

Observ. The refusers of the Gospel do a­gree together in that, though they may differ in several respects.

1. Though they differ in nation, yet they agree against the truth. Gebal, Ammon, Ama­lek, &c. Psal. 83.6, 7, 8. here were ten sorts of people confederate against God and his people: yea, some of them were near allyed to Israel, whom God would not suffer the [Page 126] Israelites to molest, when they came out of Egypt, Deut. 2.4, 5, 9. They combine here against Israel, to cast them out of God's inhe­ritance, so ill did they reward them.

2. Though they differ in Religion, yet they agree to oppose the Gospel. Thus the Ro­mans and the Jews: the Romans worshipt ma­ny Gods, the Jews but one God, and that the true God, yet both these people combined against Christ, and put him to death. The Gentiles and people of Israel were gathered toge­ther, Act. 4.27. though they agreed not in the profession of Religion, yet they agreed in the persecution of Religion, and that with extremity of malice.

3. Though they differ in opinion, yet they agree to oppose them, that hold to the truth of the Gospel. The Councel before which St. Paul was brought in defence of the Go­spel, one part was Pharisees, and the other part was Sadducees, Act. 23.6. The Pharisees held the Resurrection; the Sadducees were a­gainst it: yet both oppose St. Paul's Do­ctrine.

4. Though they differ in affection, yet they agree in dis-affection to Christ. Herod and Pilate were made friends in putting Christ to death, Luke 23.12. 'Tis ordinary to see some great Persons that envy one another, [Page 127]to be as one in opposing good men.

5. Though they differ in factions and par­ties, yet they can agree together against the godly party; as the Herodians and the Pha­risees against Christ, Mark 12.13. The He­rodians were Courtiers, and sought to bring in Tyranny; the Pharisees were popular, and sought to maintain the peoples liberties.

CHAP. VI. How they agree will appear.

1. IN the design they drive at, which is to oppose the power of godliness; they set themselves against the holy Child Jesus, Act. 4.26. The seed of the serpent is against the seed of the woman. That quar­rel presently brake sorth in Cain against Abel.

2. In the principle they act from▪ natural light, carnal reason, which is not [...] dim­sighted about, but prejudiced against spiritual things, natural men [...]ing careless of the pr [...] ­sence of God, as they are void of the sea of God, Rom. 3.18.

3. In the [...] all, by, [...] own will, their [...] their law, Ep [...]. 2.2, 3. and not the w [...]ll of God or his law. The will of a natural man is [...]ully for sin, though his [Page 128]conscience may appear against it: Thus wicked men oppose the Gospel with one consent, their will standing in direct opposi­tion to God's will.

4. In the way which they take to carry on their opposition to the Gospel.

1. They lay their heads together as one in a way of consultation. The Rulers take counsel together against the Lord, and against his ann [...]inted, Psal, 2.2. They have (as it were) a stock of knowledge in common, and are ready to afford each other assistance in resist­ing the truth.

2. They joyn their hearts together in a way of approbation taking pleasure in the sins of one another, Rom. 1.32. what one acteth, the other liketh and approveth; though the one and the other be disapproved of God.

3. They strike their hands together as one, in a way of confederation, Psal. 83.5. they enter into league, make all as sure as they can on their side.

Quest. How comes it to pass, that sinners thus agree together?

Resp. 1. They are endued with one na­ture; and so are all as it were of one com­plexion and disposition. No wonder to see them act alike, who are alike; it were a wonder, if they should not.

[Page 129]2. They serve one Master. Belzebub, the Prince of Devils, whose interest it is not to have his kingdom divided against it self, Matth. 12.25, 26. The Prince of the Air hath his several Regions and Regiments, and in such order, that all act one under another un­to the same end.

CHAP. VII.

Use 1. THis informs us, Ejusdem doctrinae vinculum, knits to­gether the old Jew­ish Church with the Christians. Calvin. that con­sent is no true mark of the true Church. Consent may be among the wick­ed in the kingdom of Antichrist, Rev. 13.16. Consent therefore simply (saith Mr. Perkins) unless it be joyned with true faith, and true doctrine, is not of force to declare unto us the true Church. The unity of the Church depends upon the unity of the Doctrine and Covenant, which is therein professed and be­lieved. Make Doctrines diverse, and you make Churches diverse: There cannot be one Church, but there must be one faith, and one doctrine believed.

Use 2. Yet notwithstanding take these Cautions.

1. That sinners do dissent among them­selves, [Page 130]though they do thus sin with one con­sent, both the erroneous & vicious sort of sin­ners. Errour, as it differs from the truth, so it jarrs with it self. Wicked men do not on­ly oppose the godly, but one another, and that most violently. Ahab not only perse­cutes Elijah the Prophet, but also fights a­gainst Be [...]hadad the Syrian. Two wicked Kings oppose one another, 1 King. 20.

2. Yet a particular sinner dissenteth with himself: the light of nature, and the corrup­tion of nature do oppose one another: natu­ral conscience, and natural corruption do maintain a conflict. As the regenerate part, and the unregenerate do fight in the godly man, so doth an inlightned conscience, and corrupted nature in the wicked man.

Use 3. Be exhorted not to consent to sin­ners if they entice thee, Prov. 1.10. yield not, though they set upon thee with several argu­ments, as

1. The safety of the attempt, l [...]king pri­vily without peril, without any fear to have their plot discovered, or their persons pu­nished. To this oppose the intuitive and vin­dicative eye of God.

2. The facility of their exploits, to pre­vent the doubts that may arise against their proceeding, for the difficulty of their attempts, [Page 131]and doubtfulness of their success, ver. 12. but God can undo all they do.

3. The commodity that they shall get by their attempt, not trifles of no value, but riches of all sorts, wherein they shall store their houses, as conquerours do when they sack Cities, ver. 13. but here oppose the loss of the soul for ever.

4. The equality of the distribution of the commodity, all shall share alike, ver. 14. To this oppose the place of the damned. There will be one hell to hold all those sinners which now go on to sin thus with one con­sent. A good Gentlewoman afflicted in con­science, uttered these words a little before her death. O Lord! let me not go to hell where the wicked are, for Lord, thou knowest, I did not love their company here.

Secondly, consent unto that which is contra­ry to sin.

1. Consent to the law of God, that it is good, [...]ote for it, and with it, as the rule of right, even when you see you cannot perfect­ly fulfil it.

2. Consent to the worship of God, to serve him with one consent, Zeph. 3.9. Agree to all God's ordinances, slight not any of them.

3. Consent to the people of God, be one with them, that are one with the Lord: all ye that [Page 130] [...] [Page 131] [...] [Page 132]Profess Religion, see that with one mind and mouth ye glorifie God, Rom. 15.6. If sinners have their [Come] to wickedness, should not Saints much more have their [Come] to holi­ness? Isa. 2.3, 5. Zech. 8.21.

Oh now beautiful is unity with verity, con­sent and concord with truth! It is the Live­ry of Christ, the badge which he hath given for his Disciples to wear, John 13.35. his seamless Coat, and unbroken body repre­sented it. It is the glory of heaven; there the Father, Son, and Holy Ghost are one in es­sence: there Saints are one in affection and communion without any division, and here Christ would have us so one, John 17.21.

CHAP. I.

THe next thing considerable is, Lyra in Gloss. Or­dinar. how ready, or forward they are to refuse. They began to make excuse.] Lyra saith here, the Kingdom of heaven is shut a­gainst none, but such as shut it against them­selves, and that by the profession of their own language. They began. Man begins the quarrel, though God begins the pacificati­on. They began, and so continued, Chemnit. in loc. as that Greek word, [...] deno­teth, putting off the grace offered, till they excluded themselves from true happiness. Here note,

Obser. That men exclude themselves [Page 134]from the good things of the Gospel: when God begins to offer them life and salvation, they begin to refuse it.

CHAP. II.

Quest. HOw do men exclude themselves?

Resp 1. By sin in the general, and in special by unbelief. This hindred the Jews from entring into Canaan, Heb. 3.19. this broke them off from all spiritual com­munion with God, Rom. 11.20. Sin is truly a man's own, what his sin doth, he himself doth. And as for the sin of unbelief, it is an unwil­lingness to close with Gospel-provision, John 5.40.

That men exclude themselves from grace and glory will thus appear.

CHAP. III.

Use 1. THis informs us, that mans worst enemy is himself: men naturally are cruel to their own souls, Hos. 13.9. self-destroyers. Man carrys the fire in his own bosom which consumes him. Men corrupt themselves, and so destroy themselves, Jude ver. 10. corrupting themselves spiritually, clouding their natural reason, and hindering the super-natural actings of the soul; and so corrupting themselves eternally; drowning themselves first in sin, and then in perdition: And man's great torment in hell will be by reflecting upon himself. This is the never dy­ing worm, Mark 9.44. the furious reflecting of a man's own conscience upon his former wilful folly.

Use 2. Take this Caution. Though men exclude themselves, yet where God is plea­sed to put forth sufficient grace, man cannot hinder his own salvation. Though such is the nature of man's will, that it cannot be for­ced, yet such is the power of God's grace, as to overcome the will of man.

Use 3. Be exhorted, not to cast away your selves; no, not upon any pretence whatso­ever. Begin not to make your plea from any out­ward priviledge, [...]. Isidor. Luke 3.8. look to the power of godliness, and fruits of righteousness, and rest not in any form of Religion, lest one day you begin to say to the mountains, fall on us, Luke 23.30. Yield your selves unto God, Rom. 6.13. fear him. This is to begin to be wise, Prov. 1.7. The beginning of the Olympian combats was the putting off their garments: cast away your filthy rages, your sins, not your souls: come into the kingdom of grace, and go on till you come to the kingdom of glory. Examine your selves, whether you are in a state of grace: prove that, and it will be evi­dent, you do not exclude your selves, neither shall you be excluded from happiness.

CHAP. IV. To make excuse, &c.]

WE are now to consider the plausibi­lity, or hypocrisie of the refusal. [Page 139]The Greek word, [...] depreca­ri, repudiare, recusa­re. [...] Plutar [...] Ari­stid. [...]. Porphyr. which is here translated [excuse] signifies to refuse; so it is used by several Authors. Though as Marlorat upon this verse takes notice, that 'tis elegantly interpreted to excuse, be­cause excusing is a refusal with the allegation of a reason, such is the re usal in this Text: the Refusers pretend reason for what they do, some colour and pretext for their pra­ctice: excuse the matter they would, though it be but a poor shift they make. Here note,

Observ. Sinners have their excuses, pleas, and shifts for what they do. There be those, who will have none of Christ, and yet would put it off fairly if they could, Psal. 36.2.

Quest. What are the excuses, or pleas which sinners make?

Resp. 1. They plead multiplicity of worldly business, as here in the following words of my Text: So in Matth. 22.5. men pretend, that their particular callings to maintain their families require so much time, that they cannot afford time for the se­rious duties of Religion.

2. Men plead the frequency and urgency of outward temptations: they make the pre­senting of an object an excuse for the irre­gularity [Page 140]of their act [...]g. Men are ready to excuse themselves by accusing others. Thus Adam said the fault upon [...]he woman, and the woman upon the serpent, Gen. 3.12, 13. how ready are people to say, such a one temp [...]ed me, and perswaded me, without reflecting upon the naughtiness of their own hearts in yielding, 1 Sam. 15.9, 15, 21.

3. They plead the society and fellowship of others in their way, Prov. 1.14. they shall fare no worse than such and such. Nay per­haps, some may be ready to flatter themselves by the foul faults of holy men, whiles they read of Noah's drunkenness, Lot's incest, Da­vid's adaltery, &c. never minding the repen­tance of those holy men. Thus, as some a­buse the vices of Saints to profaneness, so others abuse the vertues of Saints to super­stition.

4. They plead the weakness of their na­ture, when they are overtaken with passion, drunkenness, or uncleanness, and they cry out, we are but flesh and bloud, no Saints or Angels, what would ye have of us? are we not all sinners?

5. They plead the smalness of the fact, excusing their sins by extenuating them: deal­ing with their debts towards God, as the un­just Steward did by his Masters debts, setting [Page 141]down fifty for an hundred, Luke 16.6. pounds are made shillings, shillings pence, pence farthings, and farthings nothing. Great sins are made little sins, and little sins no sins.

6. They plead their purposes and intenti­ons to do otherwise than they have done: some are semper victuri, as Seneca speaks, tri­fling away their time so long, till they fool away their happiness. They say it is time e­nough to mind Religion hereafter; they hope when they are older, they shall be wiser: and they have heard of some that have been con­verted, and accepted at the last.

7. They plead the unnecessariness of such strictness in Religion: fair and soft goes farr; what needs there such ado? Acts of charity, the evidence of piety, seems profuseness to some, Mark, 14.4. and some that are back­ward themselves, are angry with others for being more liberally minded.

8. They plead the safety of their persons, and security of their Estates, Joh. 11.48. 'tis dangerous to mens outward welfare to be too zealous in matters of Religion. He that fol­lows truth too close at heels, as one saith, may have his brains dasht out. When the Em­perour sent to the Athenians to give him di­vine honour, take heed saith Demades, you be not so busie about heavenly matters, as to lose your earthly possessions.

[Page 142]9. They plead an impossibility to fulfil the law of God: framing to themselves this damnable illusion, and soul-deceit, that see­ing they cannot with all their care satisfie the law, they will loosen the reins of concupi­scence to all manner of iniquity: do what good they car, they shall break the law: and do what evil they will, they can but break the law.

10. They plead the inequality of God's ways. This is the highest step, when men charge God with their sins. To excuse them­selves, they will accuse God himself, calling his ways ruggid and unequal, Ezek. 18.24. as though God were unequal in electing of persons, Rom. 9.18, 19. that he should chase some, refuse others: that he should make choice of the unlikeliest persons for natural parts to do him service. And as though he were unequal in the governing of the world, that his will should be a law: this men think hard, who measure God by themselves; that some should have so much, and others so lit­tle in the world: that the wicked should pro­sper, and the Righteous suffer. Finally, as though he were unequal in the conferring of rewards, that those who have wrought but one hour, should have as much as those who have born, the heat of the day, Matth. 20.12. [Page 143]and as though God were unequal in the in­flicting of punishments, that when all deser­ved to be damned, some only should be dam­ned, and others should go free.

Quest. Why do sinners make excuse?

Resp. 1. It is the nature of fallen man so to do, Gen. 3.12, 13. fin and shifting came into the world together. The flesh wants not excuses, nature needs not to be taught to tell her own tale.

2. Sin is so ugly, that sinners will not have it appear in its proper colours; therefore foul sins must have fair names to make them go down the better. As lust must be called love, Prov. 7.18. should sin appear in its cur­sed nature, and wretched effects, it would affright men, that they could take no plea­sure in committing it.

CHAP. V.

Use 1. THis informs us of the madness of wickedness, Eccles. 7.25. that men should thus dote upon the great enemy to their souls: to excuse sin, and plead for that, what is it but for a man to reason himself out of heaven? it is in effect to bespeak their mi­sery, to tell God, they care not to be saved, or they will damn themselves.

Here also see the difference between sin­ners [Page 144]and Saints: the one extenuate and excuse their sin, the other aggravate their sin, Psal. 51.4, 5. They that have grace. 1. They ac­knowledge and confess it, and that with all the circumstances of it, and with the rise, or root of all sin, viz. Original c [...]rruption. 2. They bewail it, Rom. 7.24. bemoaning themselves because of it, Jer. 31.18. their en­clinableness to break God's laws is ready to break their hearts. 3. They revenge it, 2 Cor. 7.11. out of deepest self-abhorrency buffeting the flesh, and abridging themselves of those lawful comforts which they have abu­sed. Mary Magdalen wiped Christ's feet with the hair of her head, which she had formerly abused unto pride and wantonness.

Use 2. Though sinners excuse their sin, yet their sin will accuse them. Now it is so by fits, as their consciences are awakened, which fly in their faces, and bring their sins into re­membrance, Rom. 2.15. and hereafter it will be done to some purpose; so that their pre­sent excusing of sin is but as the hagging of a serpent in their breast to sting themselves to death. Though men endeavour to hide their sin, yet they may be assured, their sin will dis­cover them, and find them out, Numb. 32.23. Moreover all the pleas and excuses of sin­ners are such as cannot stand before God's [Page 145]righteous Tribunal. Sinners and ungodly ones with all their excuses shall not stand in the judgment of God, Psal. 1.5.

Use 3. Do not deceive your selves by vain excuses, or false reasonings, Jam. 1.22. the Greek word is [...], a term of Art implying a sophistical argument, or false syllogism: as thus, They that hear the word shall be saved: But we hear it, Ergò. Oh do not thus cheat your selves! Practice what you hear the mak [...] of an erroneous princi­ple the bottom of hope is dangerous and de­luding. Consider, that the hope of the hypo­crite will perish: it is compared. 1. To a rush, Job 8.12, 13. which, as it yields no fruit, so it withers sooner than other herbs, that are not seated so near the water. 2. To a Spider's web, ver. 14. as soon as houses come to be cleansed, down go cob webs: and when God comes with the bosom of destru­ction, hypocrites perish from his presence, Isa. 33.14. stubble and chaff, and Spiders webs, will never be able to stand before the fire and the wind, and the besom of his wrath.

CHAP. VI. The first [...]d [...]nto him, I have [...]ought a piece of ground, and I must needs go and see it, &c.]

THe excuses which these Recusant guests make, Lyra in Gloss. Or­din. are several, as ap­peareth by the parti­cularizing of these [...]ree, by which Lyra would have meant those [...] Capital Crimes, Pride, Cove [...]ousness, Luxury. But Sa [...]meron (though a Papist) puts by that interpre­tation as impertinent, Advertendum est in omni [...]s his ex [...]usa­tioni [...]s nihil ad lu­ci, quod sit per se ma­lum, se [...]onesta tan­tum & licita exer­citia, &c. Salmer. in loc. be­cause the three things here mentioned, are no sins in themselves, but honest and lawful: as our Interpre­ters do likewise take no­tice of, which gives us occasion to note some­thing from all the three excuses put together, before we take a view of them apart: none of the three [...]e [...]ng to [...]e condemned in them­selves, but the immo [...]erate affection which men bear to them, and the unlawful use which they [...] of them, that being the raine of men. Hence I note,

Obser. That the unlawful use of lawful things is the ruine of many: 'tis the case of all these three here mentioned, Matth. 22.5, 7. I shall give some instances of this na­ture; and begin with those in this Parable, as

1. Purchasing, buying of a piece of ground. 'Tis lawful to buy and sell, yea needful: it upholds propriety, without which men would live most confusedly. Propriety is the boundary, which keeps off men from devouring one another, it distinguisheth per­sons, families, and countries, so that what upholds that, must needs be lawful, and very convenient, and such is purchasing, Jer. 32.7. yet how is this abused to the ruining of mens souls, through their covetousness and oppres­sion, in laying house to house, and field to field, Isa. 5.8. how many do bustle for room in the world, as though they were born for no other end than to enlarge their territories and dignities.

2. Farming: employing yokes of Oxen to till the ground: This is lawful, though our sins have made the whole Creation groan; yet 'tis lawful for us to use the creatures for our need; and this of Tillage is very need­ful. The first man was an Husband-man in his innocency, God put Adam into the Gar­den [Page 148]to dress it, Gen. 2.15. So that Garden­ing, plowing, grasing, is lawful, but the abuse of this r [...]ines many, while they so dig in the earth, as to neglect looking up to heaven, unto that. God which teacheth men to plow and sow, Isa. 28 26.

3. Marr [...]ng: which is so lawful, that it is the only way lawfully to people the world by, to maintain Churches and common­wealths upon the face of the earth. It was or­dained in the state of man's innocency for mutual comfort, Gen. 2.22. 'tis continued since the fall, and now is a special remedy a­gainst sin, 1. Cor. 7.2. yet the abuse of this undoes many, when they observe not God's bounds in entring into it, nor God's ends in their using it, but besot themselves with it, as in the days of Noah.

4. Eating and Drinking, which is so lawful and needful, that it is the ordinary way to continue the individuals of mankind, to keep alive particular persons: so bread is the staff of life, yet the abuse of meats and drinks undoes many; when men do not only feed their bodies, [...]t also pamper their lusts, which they should not make provision, for Rom. 13.13, 14.

5. Recreation: it is lawful to refresh our minds and bodies with honest and harmless [Page 149]exercises, but the abuse of this in the timing of it, allowing themselves as much, or more time for play than for work, this ruines many. The wise man having spoken of honest and lawful pleasures, which a good man may [...]ake in this life, Eccles. 2.24. he presently pro­ceeds to the timing of all things, Chap. 3. which is diligently to be observed.

6. Apparel: this is lawful, and very useful, and in some sort necessary to safe-guard us from the injury of the weather, and from the shame of sin; yet the abuse of it undoes ma­ny, as to the materials of it, when that ex­ceeds the bounds of mens Estates; and as to the fashion of it, when that exceeds the bounds of modesty. Though apparel must be put on, yet there is a putting on of apparel condem­ned, 1 Pet. 3.3. when 'tis scarce used as a co­vering, but as a bait.

7. The hair of our heads; 'tis lawful to wear it, yet how doth the abuse of it tend to the ruining of many: the excessive lenght of it, frizzles and bushes of vanity maintained by many men: though that order which God hath set in nature condemneth such excess, 1 Cor. 11.14. as likewise the cutting of it by women. God hath punished this unnatural excess in hair by that loathsome disease in the hair called plica polonica, as Hercules de Saxo­nia hath observed.

CHAP. VII.

NOw let us see some acts of the unlawful use of lawful things, as

1. When lawful things are used contrary to the owner of them, when men employ the creatures which he giveth against himself, Hos. 2.8. as here God complaineth of their giving his wine, and oil, &c. unto Baal. So elsewhere he complaineth of their giving his Children to Molech.

2. When lawful things are used contrary to the nature of them: as when men will place a sign of the love and favour of God in the bare enjoyment of worldly possessions. God hath placed no such thing in them, Eccles. 9.2.

3. When lawful things are used contrary to the manner wherein we ought to partake of them; as feeding upon the creatures with­out fear, Jude ver. 12. in reference to God, without any [...]ear of his presence, or displea­sure: as to themselves and others, without any fear of hurt or shame; feeding unmea­surably, lustfully; making the plenty God hath given them, but as fodder, and fuel to their lusts.

4. When lawful things are used contrary [Page 151]to the end of them; viz. God's glory, and man's good.

This comes to pass from the corruption of man's nature, which is ready to [...]urn all into poison, and poison is ready to [...]: this like that herb in the portage t [...]a [...] made the sons of the P [...]phets cry o [...], Oh [...]ho [...] of God, there is death in the p [...]t, 2 King. 4.39, 40.

CHAP. VIII.

Use 1. IF the abuse of lawful things undoes many, then the use of [...] will, 1 Cor. 6.9, 10. such [...]s lying s [...]ea [...]ing, swearing, scoffing, wh [...]ing, &c. [...] is called an undefiled inheri [...]ce, 1 Per. 1. [...]. ei­ther God must change his mind, or men must change their manners, or else there can be no heaven for polluted sinners.

This also informs us, that there is no con­dition, but it hath its temptation. That which is very lawful, may be near unto that which is sinful and hurtful, when we think our selves farthest from sin, we may be soon over­taken with it. Art thou single, th [...]u maist think thy self free from worldly cares? art thou marryed, thou maist think my self free from carnal lusts &c? but alas! how doth ex­perience evidence our self-deceit herein!

Use 2. Though the unlawful use of lawful things undoes many, and so we ought to be very wary about the use of many lawful things, yet

1. Let no man call that unlawful and for­bidden, which is lawful, Act. 10.15. though the Gospel doth strictly tie us, as to the sub­stantial parts thereof, yet it gives a great lati­tude as to externals. 'Tis indeed hard to deal in the world, and not to be defiled; yet let that bear the blame that should, the carnal lusts within us, not the worldly things without us.

2. Let no man censure another for the use of those things which are lawful, Who art thou that judgest another man's servant? Rom. 14. ver. 4. we are fellow servants serving one Master; we should not judge one ano­ther, but refer all judgment to the Master.

3. Let no man bind up himself from the use of lawful things. Though it be good as occasion may serve, to forbear that which we may lawfully do, yet it is not good rashly to tie up our selves by vows from ever using such things again. Amercements, and strict punishments (methinks) is safer for the pre­serving of a body politick, or natural, than vows or oaths; this latter proving such a snare many times.

Use 3. Make a r [...]ght use o [...] Christian liber­ty about lawful and indifferent things, Gal. 5.1. for these things most men do offend. Things expresly forbidden are too gross for a face that is but modest by profession; but in things indifferent there appearing a character of lawfulness stampt upon them, men are apt to grow too peremptory in their use. Where­fore as to such things, look not only at the lawfulness of things, but at the expediency of them, 1 Cor. 10.23. that is thus.

1. In reference to God, look at things as they tend to his glory, the exalting of his name and worship, and take heed of all that derogate from his glory, Rom. 14.6.

2. In reference to your serves, look at things as they suit with that profession of Religion which you have taken up; [...]. have a care that ye walk worthy of your vocation, Eph. 4.1. seemly, comely, or answerable to the grace of that Gospel which you profess: it is not comely for grown men to act as little children; nor for men of fashion and quality to play the peasants: so neither is it comely for Christians, to do all that hath a shew of lawfulness.

3. In reference to others, whether good or bad. The good are either weak Christians or [Page 154]strong; if weak, do not despise them; if strong, do not judge them. And be sure to mind the things that make for peace, 1 Cor. 16.14. If men are bad, yet [...]o walk, as [...]o g [...]ve them no occasion of off [...]ce, but [...]o win up­on th [...] by your pure and peaceble carriage tow [...]s them.

Secondly, so use those worldly things, which are [...]a [...] I in themselves as not to abuse them, 1 Cor 7.31.

1. Do [...] abuse your worldly rel [...]ions, ver. 29. as not by the exc [...]ss of your behavi­our, so neither by the desect [...]; let no earth­ly relation hinder you in the exercise o [...] your duty in relation unto God. If you weep in the loss of wife or child, do not weep over much. If you rejoyce in the marriage or a Wife, or birth of Children, do not rejoyce over much, v. 30.

2. Do not abuse your worldly possessions; be as if you possessed them not. It is g [...]od to be as D [...]vid, and St. Paul, as a weaned child from, [...] as a crucified man to the things here below. Things that are gl [...]ed together, how hard are they parted asunder!

CHAP. I.

WE are now to consider the excuses apart, and see the weight of each by it self. Touching the first, we may take notice of 1. The mat­ter of the plea given in. 2. The manner of giving it in: where there is the urgency in pressing it, and the hypocrisie in colouring it. For the matter of the plea, or the excuse it self; it is purchasing a piece of ground. By which (saith Salmeron) we are to understand the pre­ferring of worldly great­ness before heavenly glo­ry. Villam emit, qui reg­na mundi hujus aeter­nis gloriae bonis Prae­tulit. Salmeron. Villam emere, est cu­ra augendi honores, potentiam, possessio­nes &c. impediri ab evangelio excipiendo. Mailorat. Or according to Mar­lorat, that care of encrea­singhonours, power, pos­sessions, &c. which hin­ders [Page 156]many from recei­ving the Gospel; that while their endeavours are altogether to en­large their Territories here, to joyn house to house, and to add field to field, that they may become great in this world, they neglect those spiritual things, which make us truly great in the other world, and so deprive themselves of those eternal and glorious en­joyments.

CHAP. II.

Use 1. THis may inform us, that meer worldly men are great loosers whatsoever they gain, Matth. 16.26. If they g [...] never so much of the world, and lose [...]eir souls, their loss is incomparable, and ir­rep [...]rable. Though there be a way to redem men [...]rom hell before they die, yet there is no [Page 161]way to redeem them out of hell after death.

Here likewise ye may see, what a difficult thing it is to come to heaven. When Christ said, that a rich man shall hardly enter into the kingdom of God, his Disciples said unto him, who then can be saved? Matth. 19.23, 25. because they knew that all men either are, or would be rich. And when our Saviour told them, he meant it only of those that re­lyed on their riches, Plato speaks the same in substance with that of our Saviour. [...]. yet they remained as much unsatisfied as before, Mark 10.24. because they knew how pro [...]e men are to trust in that they do en­joy. Men of power are apt to de [...]fie their own strength: Men of morality to advance their own righ [...]eousness, and relie on their own merits: Men of wisdom to set up their own reason, and men of wealth to put their con­fidence in the wedge of gold.

On what a folly and vanity is it so to be taken up with worldly enjoyments, as to neglect spiritual endowments! Luke 12.20, 21. is it not a folly to get that which cannot be kept, and to neglect that, Ex auro froenum non meliorat equum. which (if once obtained) [Page 162]can never be lost, Psal. 49.13. what are all those outward accommodations, alas! they are but as the trappings to the horse, as Sene­ca calls them: and an horse is valued by his strength and mettle, not by the saddle and bridle.

CHAP. III.

Ʋse 2. YEt there may be an enlarged temporal Estate, and an enlarged spiritual Estate belonging to one and the same person. Men may be rich and righteous too, great and good too, holy and honoura­ble too; The Godly Patriarchs and Kings are instances here. There is a Christian Bro­ther of high degree, as well as o [...] low degree, Jam. 1.10. it is said that wealth and riches shall be in the house of the righteous, Psal. 112.2, 3.

Yet there may be those who are careless a­bout the world, and about heaven too: Ma­ny are very poor, and very profane: this is to be miserably poor. Every Parish gives in full proof of this truth, besides Scripture-evi­dence. A company of lewd fellows of the baser sort assaulted the house of Jason, to op­pose those servants of God, Paul and Silas, Act. 17.5.

Use 3. Is your outward condition strait and mean? then

1. Do not seek to increase it by unlawful means. If a man saith peremptorily, he will be rich, 1 Tim. 6.9. God saith as per­emptorily he shall not be rich, Job 15.29. 'tis just with God to stop that mans course, who is resolv'd to go on what ever stands in his way.

2. Account that best for you, which God hath allotted to you, though it be not so full an estate. It was a good frame of spirit in Moses when he was but in a mean condition, fled for his life, and was forced to keep sheep in a strange Country for his livelihood, it is said, he was content, Ex [...]d. 2.21.

3. Consider, whether God hath not made you amends in spirituals, doth he not afford you plentiful means of grace? have ye not many refreshing incomes by his gracious spi­rit? some observe of the Church of Christ in Smyrna, 'twas the poorest, but the purest of the seven, Rev. 2.8.

Secondly, is your outward condition en­larged? then let not the love of these things get into your hearts, Psal. 62.10. as the things themselves come into your hands. Let your hearts inwardly be enlarged towards [Page 164]that God, who hath enlarged your condition outwardly, 1 Chr. 17.16. and let your hands be enlarged towards others in a way of Chari­ty, in imitation of that God, who hath dealt so bountifully with you. And here especially remember the godly, Gal. 6.10. Thus do not grasp the world too greedily, nor hold it too closely.

CHAP. IV.

CHAP. V.

CHAP. VI.

Use 1. THis informs us, that worldly men are most erroneous in their prin­ciples, and most preposterous in their pra­ctices, whilst they look upon earthly things as more necessary than heavenly; when hea­venly things are the only necessary, Luke 10.42. with these we may do well enough with­out other things; without these all other [Page 170]things are nothing. Malum est in neces­sitate vivere, sed in necessitate vivere ne­cessitas nulla est. Sen. Epist. 12. 'Tis not necessary that we be rich, but necessary that be righteous. Know ye not, that the unrighteous shall not inherit the kingdom of God, 1 Cor. 6.9. 'Tis not necessary that we be honourable, but 'tis necessary that we be holy: for without holiness no man shall see the Lord, Heb. 12.14.

Here also see the difference between the worldly man and the Godly man. The God­ly man looks upon spiritual things as more necessary than earthly. Job esteemed the Word of God as more than his necessary food, Job 23.12. our Saviour said, Contemptus est a me & favor & furor. it was his meat to do the will of him that sent him, John 4.34. David lookt upon the word better than gold, Psal. 19.10. So did Luther, to whom Vergerius was sent by the Pope to offer him a Cardinals Cap, if he would relinquish his opinions. Luther an­swered, I neither care for the favour, nor fury of Rome.

Ʋse 2. Though worldly men do now ac­count earthly things more necessary than hea­venly, yet one day they will know the con­trary by woful experience; they will find they were miserably deceived, [Page 171]when they shall see all these things dissolved, 2 Pet. 3.11. the thought of which should make us more careful about heavenly things, and less sollicitous about earthly.

Use 3. Live contrary to worldly men in reference to earthly and heavenly things.

I. Account earthly things no better than they are.

1. Account them but as necess [...]ry in some respect, not as absolutely necessary. They are but convenient supplies for your bodies, and that during this life. The soul hath no need of them here, and the body will have no need of them hereafter, 1 Tim. 6.7.

2. Account them (whiles ye have need of them) not so necessary by far as heavenly things. The earth is the lowest of creatures, and made to be trampled under our feet. And the Primitive Christians laid the price of their possessions at the Apostles feet, Act. 4. ult. Gold and silver are fitter to set our feet than our hearts upon.

3. Account these earthly things nothing for present use without the word of God's blessing, Matth. 4.4. how is it possible that dead things should sustain our lives without the power of the living God?

4. Account all these things as nothing without Christ, but as a Cypher without a [Page 172]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 [Page 173]live above earthly things, let not your hearts be glued to the world. 'Tis against the or­der of nature for Heaven and Earth to be joyned together: and 'tis 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.

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, [Page 178] Act. 26.7. visiting others, watching over o­thers: the worldling is not at leisure for such kind of work.

CHAP. IX.

Use 1. TH [...]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 [Page 179]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 [Page 180]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.

CHAP. I.

THis verse conta [...]ns another plea, put in by one of the Guests, who refused to accept of Gospel-provision: and 'tis 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 [Page 182]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.

CHAP. III.

Use 1. SEe here how mans nature within him makes the creature without him such an h [...]nderance to him in heavens way. Hence it comes to pass, that [Page 186]

• 1. Men are grown more Heathenish by the creatures. The Egyptians worshipped the Ox as a God, a fine shaped Ox, and the Israe­lites imitated them, Psal. 106.19, 20, 21. Men with us worship the Ox also, that is, when men put their confidence in their wealth, consisting of Cattel, as Oxen, Sheep, &c. or consisting of Money and Land, in which re­spect covetousness is called Idolatry, Colos. 3.5.
• 2. Men naturally are more brutish than the creatures. The Ass knows his owner, and the Ox his Masters crib, but man doth not know his Maker and Redeemer, Isa. 1.3. the Ox by his lowing shews its dependance upon you, but do you by your praying shew your dependance upon God.

'Tis no mans wisdom then immoderately to desire worldly employments, or to over­busie himself with them, for a man brings himself under a curse by lading himself with thick clay, Hab. 2.6.

Use 2. For Caution: it is not the meer ha­ving of worldly enjoyments, or using of worldly employments, that is any hinderance to a man in heavens way. Job had 7000 sheep, 3000 Camels, and 500 yoke of Oxen; he was the greatest man of the East, and the ho­liest man too, Job [...].1, 2, 3. a rare conjuncti­on: [Page 187]great was his piety, Ex ingentibus Jobi divitiis valdè locu­pletatur ejus sancti­tas. Pined. in loc. because he continued Godly in the midst of his greatness.

Use 3. Then keep within compass in the pursuit of worldly employments, that they may be no impediment to you in heavens way. To this purpose

• 1. Use right means in getting worldly en­joyments, Prov. 21.5. in buying or selling take heed of over-reaching; get not treasure by a lying tongue. 'Twas a notable speech of Erasmus, if he spake in good earnest; that he desired wealth and honour, no more than a feeble horse doth an heavy cloak-bag.
• 2. In your using worldly enjoyments, make earth subservient to heaven, Luke 16.9. pursue earthly things with an holy indif­ferency, and improve them for an heavenly end. Moreover, be exhorted to spiritualize this Doctrine by following heavenly em­ployments.

1. Employ your selves about an heavenly calling, Heb. 3.1. in this calling trade at home by divine meditation, and abroad in an exemplary conversation.

2. Employ your selves about heavenly possessions. And here let Christians look at that which they have not only in present pos­session, [Page 188]but also in reversion, 1 Cor. 3.22.

3. Employ your selves about an heavenly title, labour to make your Calling and Ele­ction sure; and to clear your title to, and e­vidences for heaven, by knowing that your names are written in heaven.

CHAP. IV. And I go to prove them.]

IN these words the plea was urged, which was before alledged. I go] it is in the pre­sent tense. The worldling thinks there is time enough for heaven, but for the present he resolveth eagerly to pursue the things of this world. The word [...], signifies to make an exact tryal. A metaphor taken from searching, or trying metals, or from the pra­ctice of men, which examine those that stand for an office. Thus this Farmer in the Text was very exact to prove, or try his Oxen, to see whether they would bear the yoke, and draw. Here observe,

Observ. That men are very careful and cu­rious to prove what they have of the things of this world, Eccl. 1.13.

I. This appeareth by the several things that men do prove.

[Page 189]1. To begin with that in the Text, the Cattel which men use. If a man buy a yoke of Oxen, he proves them, to see whether they be for his turn: if he buy an horse, he will prove it to see how it goes, or draws.

2. The Land which men occupy. If men buy a field, they will view it, to see the quali­ty of the ground, how good it is. If any con­troversie arise, they will measure it, to see how much there is of it.

3. The Money that men buy Land or Cat­tel with, they will try it. Hence we read of Gold tryed, 1 Pet. 1.7. men prove metals by the fire, to separate, and consume the dross: by the touch-stone, to discern good metal from counterfeit: by the scales, to see whether it be full weight.

4. Men will try their food. Their Wheat is measured, Rev. 6.6. and the bread that is made of it is weighed. Physick also is tryed, a probatum est doth well at the end of a Re­ceipt.

5. The cloath you wear is tryed; and your leather is sealed in the Market.

6. The very High-ways you travel in, you will have Officers appointed to be Survey­ours of them.

II. This also appeareth by the course men take to prove what they have.

[Page 190]1. By lavishing away much precious time, rising up early, sitting up late in follow­ing after these things. Time is precious, and looks at eternity, and 'tis great pity it should be squandered away about trifles, but how apt are men so to do?

2. By commencing costly Suits at Law, to try the title of what they have. Men by their quarrelsome contending thus one with another, shew the weakness of their judg­ment, and the strength of their passions, 1 Cor. 6.6, 7. methinks it were mens wisest course to try that first, which usually they come to at last, viz. a Reference: of those that go to Law, we may say as Charondas once did of those that go to Sea: though he wondred not at those that went once, yet he did at those who went again.

3. Wearing their bodies with hard la­bour: how do men run and ride even to the surfeiting of their bodies for the increasing of their Estates!

4. Wasting their spirits with carking cares, not with a care of diligence, but with a distracting care, arising out of distrust of God's providence, Phil. 4.6. the care of the event, 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 [Page 191]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 [Page 192]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 [Page 193]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 the [...]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 Sol [...]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.

[Page 194]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 acquainta [...]ce and communion with us.

2. Prove Your selves: examine and prove your own selves, 2 Cor. 13.5. —1. Prove your heart, be [...]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.

[Page 195]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 [Page 196]alledged. So much the Greek word for [Excu­sed] importeth.

CHAP. VIII.

Use 1. THis informs us, that the appre­hensions of natural men are very much darkened for the present: they think to fare the better for the messengers of the Go­spel, though they refuse the message of the Gospel: as though ministers were media­tors, to give God a ransome for their hearers. This shews us also, that such mens expectati­ons will be very much frustrate for the fu­ture: [Page 200]They will not be advantaged by ano­ther, who have no grace for themselves, Matth. 25.8, 9. The just shall live by His faith, Habak. 2.4. Every one must give an account for himself in his own person for what he hath done in the flesh, 2 Cor. 5.10. men cannot be Advocates one for another at God's Tribunal, to make a bad cause good by colouring it over with a few fair words.

Use 2. For Caution: Though some do vainly presume to fare the better for Gospel-messengers, yet others may truly hope to fare the better for them, viz. such as receive the Gospel-message. For as whatsoever the faithful ministers of the Gospel do bind on earth shall be bound in heaven: so whatso­ever they shall loose on earth, shall be loosed in heaven, Matth. 16.19. that is, declarative­ly, pronouncing the sentence of God's word, either for, or against men according to the ways they walk in: for what any minister doth beside the Rule, is of no force.

Use 3. Then do not think to fare the better for Gospel-ministers, if ye refuse the mes­sage of the Gospel: if you slight the news of the Gospel; then know, though the most e­minent servants of God were residing with you, they could do you no good. Though N [...]ah, Daniel, and Job were among you, they [Page 201]should but deliver their own souls, Ezek. 14.14, 16, 20. These were persons eminent in holiness, high in the favour of God; yet Noah could not keep off the flond from the old world, nor Daniel the captivity from the Israelites, nor Job the stroke from his chil­dren. Again, though Moses and Samuel stood before me, saith the Lord, yet my mind could not be toward this people. Yea, though the prayers of the most eminent servants of God were pouring out for you, they could do you no good. Sodom was destroyed notwithstanding Abraham's prayer for it. Moreover, though ye have the Books and Writings of the most eminent ministers, read them, and know them, yet if you do not live according to them, all is nothing.

Receive ye the message of the Gospel tru­ly, that so ye may fare the better for God's ministers eternally. Receive it as it is in­deed the word of God, and not of man, 1 Thes. 2.13. receive it with the exactest at­tention and reverence, and with the most ab­solute faith and credence. Many hearers re­gard the word no more than as a tale that is told them. Oh receive it in the love of it, which is the way to be saved by it, 2 Thes. 2.10. light in the law of God in the inner man. Truth is the food of the mind, let your hearts [Page 202]be pleased with it, as your palats are with de­licious food. Receive it in the practice of it, shew it forth in your lives, that you may be filled with the fruits of righteousness, Phil. 1.11.

CHAP. I.

THese words contain a third excuse, which another of the Gospel refu­sers makes: in which we have first the allegation of the plea, then the peremptoriness in urging it. The plea al­ledged is, I have marryed a wife.] In this (as in the former) the fault is in the abuse of what is lawful. The marrying of a wife is lawful, Innumeri sunt, qui prooter uxores, pe­ricrunt, & plurimae uxores, quae propter viros in gehennae sup­plicium detrusae sunt. Salmer. and very expedi­ent, but the hindring a mans self by it in the way to heaven is very bad. [Page 203]There are many that pe­rish because of their wives, and many wives are thrust into hell be­cause of their husbands, they keeping one another back from good, or provoking one another unto evil by their words and actions contrary to the power of godliness. Hence I note,

CHAP. II.

Use 1. HEre see the great force of near relations, Relationes sunt mini­mae entitatis, sed maximae efficaciae. they have a special influence into the lives of men, either to their making or marring. If rightly set, they are very advan­tageous, if mis-placed, they are very perni­cious. Some match in a family, what a bles­sing doth it bring? Again, some match, what a curse doth it bring? The one God hath ap­pointed one woman, and no more for one man, every one therefore had need to look to that one, Mal. 2.15. This is the first pair, and original of all others.

Here also we may see the great abuse of near relations, either in the entring into [Page 209]them, or in the exercise of them. When people marry unsu [...]tably, or live unwarranta­by with them whom they marry. Some marry only by their eyes, Gen. 6.2. beauty is a dan­gerous bait, and lust is sharp-sighted: here it is good with Job to make a covenant with the eyes, and with Nazianzen to n [...]rture the eyes, to bind them to their good behaviour: not, but that a mans wife may be like Ezekiels, the delight of his eyes: it is wisdom surely for parties to look upon one another, as such pleasing objects, that their eyes may be taken off from all others. Again, some chuse meer­ly for money, as though the excrements of the earth were of the essence of marriage: their affections being manacled with money, rather than wedded to the person.

Use 2. Yet there be some, who are not hindered, but furthered by their marriage in receiving the Gospel-message. Manaoh had a good wife, Judg. 13.23. she spake experi­mentally to her husband of God's goodness. Nazianzen saith, that his Mother was not on­ly an help to his Father in matters of piety, but a Doctress and governess, yet his Father was an able Minister of the Gospel. Budaeus that Learned French-man, had a great help of his wife in points of Learning. Placilla the Empress was a singular help to her husband [Page 210] Theodosius in things both temporal and spiri­ [...]ua [...]. And some chur [...]sh men who will not [...] bettered by their wives, yet they are kept [...] of ha [...] way by their good wives, as Nabal by Ab [...]gati.

Then [...]u [...]ther, marriage is not to be bla­med: men may be pious, and freed from worldly entangements in a marryed as well as in a single life. 'Tis said of Enoch, that he walked with God, after he begat Methusalah, Gen. 5.22. Matrimonial acts need be no hin­derance to spiritual exercise.

CHAP. III.

Use 3. THe third use shall be of exhortati­on.

CHAP. IV. And therefore I cannot come.

CHAP. V. To be wedded to the world, is

CHAP. VI.

Use 1. HEre ye may see, that worldly [...]emptations are very dangerous: man's nature is ready to close with them, and the closing with them undoes a man. A wedge of gold, and an Achan's eye, may cost a man his life: a worldly proffer meeting with a worldly heart may cost a man his soul.

Here also ye may see, that the world doth choak the word, Luke 8.7. it hindereth the growth of it, so that the love of the world is not seated in the heart, neither doth the fruit of it appear in the life: hence it is, that many [Page 219]who increase in worldly riches, do decrease as to their spiritual profession.

Ʋse 2. Yet there is a delight in worldly enjoyments, which may well stand with a de­light in God's word. 'Tis lawful, not only to have, and use the things of this world, but to rejoyce in the same, Eccles. 3.12, 13. so that we keep within the bounds of sober de­light, and our mirth degenerate not into that laughter which is madness. But 'tis as hard to bear much prosperity, as to drink much wine, and not be giddy.

Yet there be those who are wedded to the world, that seemingly comply with the word, drawing near to God with the mouth, whose heart is far from him, Isa. 29.13. whose heart goes after their covetousness, and after their carnal lusts.

Use. 3. Then live as those who are not wedded to the world, that it may appear ye refuse not the word.

1. Be weaned from the world, Psal. 131.2. the world is a distempered body, and its breasts cannot afford wholesome milk. Use earthly things with an holy indifferency, use all worldly things with much moderation and sobriety, 1 Cor. 7.29, 30. with a kind of non-attendancy, reserving the bent of your wills, and vigour of your spirits for heavenly [Page 220]objects. Use them likewise with an holy jea­lousie, lest they should deceive you of better: be not sensual in your sensible de­lights, like those who feed upon the sweet­ness of the creature without fear, Jude v. 12. but sanctifie your enjoyments by daily prayer, that ye may be delivered from the snare of them.

2. Be crucified to the world. The world is crucified to me, saith St. Paul, and I unto the world, Gal. 6.14. that is, the world and I are well agreed: the world cares not for me, and I care as little for the world: la­bour to have your affections and lusts so crucified and deaded, that worldly tempta­tions do not draw them out: he that is dead, is freed from sin. Love not the world, so as to sin for its sake: be not so fond of the world, as though you could not live without it: be not drawn from your duty by it.

Live also like those who are ready to re­ceive the word, that it may appear ye are not wedded to the world.

• 1. Be wedded to Christ according to the ministry of the word, it serveth to that end and purpose, 2 Cor. 11.2. the Church made up of believers is the Lamb's wife.
• 2. Be observant of Christ according to the laws of marriage; study to please him, be [Page 221]willing to do any thing for him, 2 Cor. 5.14. and he will do any thing for you, Hos. 2.19, 20. Consider, that all the outward excellen­cies of the world are to be had in the enjoy­ment of Christ in a more eminent manner: with him there is the honour of a Crown, 1 Tim. 4.8. what greater honour? the profit of a treasure, Col. 2.3. many treasures, the plea­sure of a Paradise, Luke 23.43. all delights that are desirable. Besides, the beauty of the world is soon over, but the fruits of the word abide for ever, 1 Pet. 1.24, 25.

CHAP. I.

IN these words we have. 1. The return of the messenger. 2. the report that he maketh. So that servant], he who was sent about that Gospel-errand fore-mentio­ned: [Page 222] came] The Greek word signifies to be pre­sent, Dicuntur [...] qui adswit [...]cui in judicio ut Advo­cati. Thus Plato useth the word. [...]: sisti judicio. or to stand up as in a Court of Justice, like an Advocate, one called, and coming to a Tribunal, as well to accuse and implead another, as to ex­cuse and defend another. Thus this servant that was sent forth, came from the Pulpit to the Bar, from inviting to accusing: he came, and stood before God's Tribunal, to give him an account of the particular answers given in by the refusers of the Gospel-message, that so they might receive their doom.

Observ. That the messengers of the Gospel do return from them who refuse the Gospel, unto him that sent them to preach the Go­spel. They return from mens refusal to God's Tribunal. For the clearing of this, we must take the meaning of [servant] in this verse, as it was taken in ver. 17.

I. That servant eminently.] The Angel of the Covenant, the great messenger of the Gospel, Jesus Christ: he returned to his fa­ther after he was refused by the world: Reversus est Christus ad patrem per ascen­sionem, & nuntiavit patri per plagas effi­caciter loquentes a majoribus Judaeorum per Gentiles inflictas. Salmer. in loc. he return­ned by his Ascension, and th [...]s Christ calls a going to his father, and to his [Page 223]God, John 20.17. And it was Christ's manner, when he was a preacher upon the earth to withdraw himself from them, who would not draw nigh to him by closing with means of grace which he brought.

II. That servant collectively] or those particular servants and messengers of the Go­spel sent from God through Christ in any par­ticular age of the world, to any particular people, as

• 1. The Patriarchs. Enoch prophesied a­gainst ungodly livers in his time, and then God took him, Jude ver. 14.15. Noah, that preacher of righteousness, 2 Pet. 2.5. did not always call upon the old world to amend their lives, but in the end condemned them in the presence of God, after they had refused the word of God, Heb. 11.7.
• 2. The Prophets: Thus Isaeah, Jeremiah, Ezekiel, made their complaint to God for the obstinacy of their hearers.
• 3. The Apostles, when instead of being received, they were threatned and persecuted by men, then they appealed unto God, Act. 4.24, 29. they betook themselves to his tri­bunal, they delivered their enemies over into his hand. The ministers of the Gospel since [Page 224]are to take the same course.

CHAP. II.

NOw the manner of this return of the messengers of the Gospel from the re­fusers of the Gospel, is

• 1. The removal of the persons of those messengers, either from one place to another here in this world. When Paul preached at Athens, and some mockt his Doctrine, and others did not readily receive it; it is said, so Paul departed from among them, Act. 17.32, 33. The obstinacy of many hearers drives away their Teachers from them — on from this world to the world to come: The Pro­phets do not live for ever, Zech. 1.5, 6. They spend their breath upon many, who ill re­quite them, and gain no good by them, and God stops their breath the sooner.
• 2. The withdrawing God's presence from the labours of those Ministers, so that their labours profit not. Though the ordinances in their dispensation are continued, yet the exci­ting & assisting motions of the spirit are with­drawn, so that men become as the withered branches of a Vine, John 15.5, 6. no sap, not vigour in them, or the faculties of their souls about spirituals, are like the wheels of a [Page 225]watch when the spring is broke, or when it is not wound up. And hence it is, that instead of doing them any good, both the Doctrine and praying of Gods messengers is against them.

CHAP. III.

Use 1. THis informs us, that God's spirit shall not always strive with man, Gen. 6.3. with perverse men, by preaching, disp [...]ting; convincing in the mouths of his messengers, nor by inward checks and moti­ons which they have sleighted. And let men know, that they shall hear of their misdemea­nours again, who refused the Gospel under any messenger of God, now dead and gone. The messengers are gone to God to do their errand. Men are ready to flatter themselves, by thinking, when the Minister is removed, they shall hear of their faults no more. 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 [Page 228]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 [Page 229]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,] [Page 230]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 [Page 231]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, [Page 232]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 [Page 233]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.

CHAP. VI.

Use 1. HEre ye may see, Omnis praedicator est vir rixarum & judici [...], 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. 'Tis 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 [Page 236]be advantaged by their relation to him.

Use 2. Yet 'tis 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 [Page 237]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 [Page 238]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 g [...]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.

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 [Page 240]of the mind, with a purpose of re­venge, proper to man, and applyed to God by a phrase spoken after the manner of men. Well might he be angry, considering the car­riage of those fore-mentioned guests, which so affronted him. Hence observe,

Observ. That God is angry with those that refuse the Gospel-provision, M [...]tth. 22.7.

When God is said to be angry, we are not to think he is angry as a man, with the affe­ction or passion, much less with the perturba­tion of anger; but he is said to be angry, when he acts like a man in his anger, when he puts forth such effects for such causes of anger. Those effects of anger which God put's forth, are 1. Threatning re­venge. A man that is an­gry crys out, Deo ira tribuitur, cum ostendit factis, aliquid sibi displicere, maximè cum poenam insligit. Rivet. I shall be e­ven with you, I shall pay you in your own Coin: so saith God, Vengeance is mine, I will repar, Rom. 12.19. I will meet with such a one, I will vex them in my sore displeasure. 2. Withdrawing acts of friend­ship. An angry man withdraws his foot from his neighbours house, he turns away his eye, or hides his face from his neighbours misery. The anger of God is called the hiding of his face, Psal. 44.24. at which time he forgat [Page 241]their affliction and oppression, and did not go forth with their armies, ver. 9. he acted as if he cared not what became of them. 3. In­fl cting acts of hostility. An angry man watcheth to do another a discourtesie, so doth God being angry, Dan. 9.14. he watcheth to bring evil upon a people: his providence is intent to bring it in the fittest time.

CHAP. II.

THe fundamental and essential cause of an­ger, Despectus tihi sum, nec quis sim quaeris Alexi, &c. Virg. Aenead. 1. is contempt, which may be branched out in­to these subordinate causes, as

• 1. The slighting of benefits. A man is an­gry, when his favours are not regarded. Thus God's anger was kindled, when the Israelites said, there is nothing beside this Manna, Numb. 11.6.
• 2. The disparaging of the name. A man is angry, when his Credit is struck at: so is God, when his name is polluted, and profa­ned.
• 3.
  [...]
  The frustrating of expectations makes a man angry. So God was angry with his Vineyard, [Page 242]because, when he looked for Grapes, it brought forth wild grapes, Isa. 5.

That God is angry with those that refuse Gospel-mercy, appeareth by his execu­ting all manner of judgments upon them, as

• 1. External judgments. God sent the Ro­mans to destroy the Jews for their contempt of the Gospel, Matth. 22.7. first the white horse went out, Christ riding triumphantly in the Chariot of his ordinances, Rev. 6.2. but for the worlds opposing it, there followed the red, and black, and pale horses, ver. 4, 5, 8. sword, famine, death.
• 2. Internal judgments. For not receiving the love of Gospel-truth, God gives up men to a strong delusion to believe a lye, 2 Thes. 2.10, 11. and as inwardly there is the strength of a deluded mind, so there is the sting of a guilty conscience, Gen. 4.13. which makes a man a terrour to himself.
• 3. Eternal judgment. That they all might be damned, who believed not the truth, 2 Thes. 1.12. concerning such, God hath sworn, that they shall not enter into his rest, Heb. 3.18.

The reasons why God is angry with such as refuse Gospel-mercy, are these.

• 1. Because they look upon the message as a meer trifle, they make light of it, Mat. 22.5. though it be of the greatest concernment in the world.
• 2. They look upon the messengers, as though they were malefactors, rather than Ministers of God, and Embassadours of the Gospel, and intreat them spitefully, Matth. 22.6. when people come to such barbarous carriage, there is no remedy against destru­ction, 2 Chron. 36.16. Abuse of Embassa­dours is a just cause to make war.
• 3. They look upon the Master of the house, even God himself, as a Lyar. He that believeth not maketh him a Lyar, 1 John 5.10. To give God the lye, and stand to it, must needs provoke him to give men their portion with the Devil and his Angels.

CHAP. III.

Use. 1. IF the refusal of the Gospel make God angry, then surely God is pleased with them who accept of Gospel-mercy. First, he takes delight in his Son, as mediator between God and man, Matth. 3.17. then he takes [Page 244]delight in men as they close with his Son: he hath accepted us, [...], or ingratia­ted us in the beloved, Eph. 1.6.

Use 2. Though God here be said to be an­gry, yet must we not think God to be like to out selves, as though he were subject to, or capable of passions as we are. Fury is not in him, Isa. 27.4. God is without parts and passions, he is not carryed by affections. They are neither materially, nor formally in God, whose essence is unmixt, and immutable: In man anger is a mixt affection, made up of these two ingredients, Sorrow, and Revenge. Man is disturbed when angry. Scylla in an excess of fury vomited up bloud, and dyed: but God is not disturbed in his anger. Anger in God is a work contrary to his disposition of himself, who inclineth rather to mercy. If men would lay down their sins, God would lay down his anger for ever, Jer. 3.12.

Use 3. Take heed of an evil heart of unbe­lief, for this makes God so angry, as to swear in his wrath, Heb. 3.11, 12. Will ye provoke the Lord to jealousie? are ye stronger than he? 1 Cor 10.22. Gods anger is compared in Scripture to a whirlwind, Prov. 1.27. which comes suddenly, and irresistibly, and with a terrible noise, renting and tearing where it cometh. It is compared to an over-flowing floud, [Page 245] Isa. 28.2. which no banks, nor bounds can keep in. It is likened to a devouring fire: hence is that phrase of his anger being kind­led, and waxing hot, Isa. 5.24, 25. and sin­ners are compared to dry wood. If these things be done to the green tree, what shall be done to the dry? it is also compared to the raging of a Bear bereaved of her whelps, and to a Lyon and Leopard. All are put to­gether, Hos. 13.7, 8. This anger of God put the fallen Angels into everlasting chains, Jude ver. 6. It drove man out of Paradise, turning him out unto the wide world as it were to shift for himself. Spoiling him of all his or­naments and endowments. It drowned the old world, and turned Sodom and Gomorrah into ashes. It ruined the Jews both as a Church and a common-wealth. Let all that have felt the anger of God, speak whether it be not an intollerable burden. Oh kiss the son, lest he be angry, Psal. 2.12. both with a kiss of faith, and of love and affection to him: take his yoke, submit to his government. If Christ be angry with you, you perish in the way. Those that refuse Gospel-light, shall be cast into outer-darkness, Matth. 8.12. But blessed are they that trust in him. They who thus come to him, shall be welcome: they shall have the smiles of his face, the kisses of [Page 246]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

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 [Page 251]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 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 co­ordination with the holy Scriptures, yet they [Page 252]may in a subordination to them. Though the Scripture explain it self, yet 'tis 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 [Page 253]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 [Page 255]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.
• [Page 256]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 [Page 257]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 record­ing the Martyrs: such a thing (saith one) as the former age had even despaired of, the pre­sent age admireth, and the future shall stand amazed at. Thus he speaks of the Reforma­tion in England.

CHAP. VII.

CHAP. VIII.

Use 1. SEe here how liberal God is, how speedy in shewing mercy, which doth very much set it off: he comes apace to­wards his people, Psal. 104.3, 4. clouds and Chariot, wings and wind, spirits and fire, all speaks speed; every word shews swift motion.

See here also how unbeseeming sloth and la­ziness is in the Ministers of the Gospel. A lazy labourer; an idle Minister is as absurd as a blind eye. God cannot bear with such. Oh thou wicked and slothful servant! Matth. 25.26. Such a loyterer is an unfaithful Steward in God's house, who wraps up his talent in idleness, and burys it in the earth, where perhaps he is playing the worldling all his time.

Ʋse 2. Though the messengers of the Go­spel are to go quickly when they are sent, yet they are not to run before they are sent. We read of a scribe instructed unto the kingdom of heaven, Matth. 13.52. it is not for every one who can speak an hour to adventure upon the work of reaching.

Again, though Ministers sent are to go quickly, yet they must not in their speaking [Page 260]be too quick for their hearers: they should make no more hast than good speed. Old Mr. Dod observes it as a general fault among Ministers, to shoot over their hearers. Mi­nisters should explain divine truths leisura­bly, that the weakest capacity may under­stand the same.

Use 3. Must ministers go quickly to you, then answer this Doctrine with the quickness of your motion! be swift to hear: Make use of all opportunities where ye may hear safe­ly for the good of your souls. Be you as quick in closing with the Gospel, as God would have his messengers quick in disclosing it. Make your peace with God speedily, Matth. 5.25. The only way for this is through Christ, that one mediatour between God and man, 1 Tim. 2.5. If you would not hazard the loss of all by continuance in sin, make haste to com­pound through faith in Christ. Be sure ye do not put off Gospel-advice a day longer, Heb. 3.7. Christ bid Zacheus, make haste, and come down, and accordingly he did, and re­ceived him joyfully, Luke 19.5, 6. Be rest­less in your spirits till you find Christ, who is the rest of your souls. Enquire diligently, whether you are in the way to heaven, then make haste in that way, go on with speed. The life of Christianity is as a race, therefore so [Page 261]run that ye may obtain, 1 Cor. 9.24. Sin is like a sore, the longer you let it alone, the more it festers and ranckles, and the worse it is to heal. The Scripture saith, To day, lest any be hardened through the deceitfulness of sin, Heb. 3.13. sin encroacheth upon the soul by degrees, James 1.14, 15. let young men re­member God in their youth: the sooner any receive the Gospel-message, they are in a ca­pacity to do God the more service. Do not put off the doing, or receiving good till old age. Yet let not this discourage old people from minding good: Better late than never. If you come in (though at the eleventh hour) you shall have your reward, Matth. 20.9. A­braham was old when God called him. It was late ere the Thief on the cross was convert­ed, he had a quick passage from the Cross to heaven.

CHAP. IX. Into the streets and lanes of the City.]

THese words do seem in a special manner to refer to the preaching of the Gospel unto the body of the Jewish people after the refusal of it by the great ones among them: [...]. Latini quo (que) utuntur vocabulo platea pro vla urbis latiore. Plaut. & Terent. accor­ding to that commission [Page 262]where the charge is to go to the lost sheep of the house of Israel, Matth. 10.6. the accomplish­ment of which appears in that sacred H story of the Acts of the Apo­stles. Into the streets and lanes,] [...], urbis locus in quem omnes certatim confluunt. the two Greek words signifie places of resort, where there are continually multi­tudes of people. This phrase [the streets of the City] may bear the same sense, Territorium univer­sum urbis ditioni sub­jectum designans. Med. in Apoc. 11. as judicious Mr. Mede takes that in Rev. 11.8. who understands it for the Territories be­longing to the Dominion of that City. Here then it must be taken for the whole Country of Judea among whom God would have the Gospel publish'd. And then in the high ways and hedges,] among the sinners and out-casts of the Gentiles. Thus Salmer. glosseth upon our Text, understanding these words of the Jewish commonalty, who have their houses together in streets and lanes, as the Nobility have theirs alone. Streets and lanes denote the mul­titude of persons to whom, and the publick­ness of place where the Gospel is preach­ed.

Observ. God would have the Gospel preached openly, where it may be free for all to hear it, Prov. 8.2, 3. and Chap. 1.20.

• 1. In streets there are rows of houses to­gether: Hence we have the name [Parish] from the scituation of houses one by another,
  Parish, [...]
  the joyning of several houses together. Thus then, the going into Streets and Lanes, is the preaching of the gospel in Cities, Towns, Villages, Parishes, where people dwell together. Thus the Apostles went from City to City preaching the go­spel, Act. 14.21. and preaching Elders were ordained in every City, Tit. 1.5. God in mercy providing for the conveniencies of people in sending the Gospel to their very doors; it is but for them to step out, and they may gather up this heavenly Manna.
• 2. Streets and lanes are places of con­course, where there is continual going and coming: they are thorow-fares, passages in which some are daily and hourly passing by, Prov. 7.8. Thus then, the going into streets and lanes is the preaching of the Gospel unto men, who are a company of Travellers upon earth, exhorting them as strangers and pil­grims to abstain from sin, 1 Pet. 2.11. whiles they are going to and fro God would have [Page 264]them hear that which may do them good for ever.
• 3. Streets and lanes are places of pastime: Boys and Girls are playing in the streets, Zech. 8.5. Thus then the going into streets and lanes as the preaching of the Gospel unto the children of men, to take them off from earth­ly vanities, and to perswade them unto hea­venly excellencies, Act. 14.13, 15. Eccl. 11.9, 10.
• 4. Streets and lanes are places of mer­chandise: your shops and markets are in your streets. Thus then, the going into streets and lanes, is the preaching the Gospel to supply mens necessities for the good of their souls, that they may have food and raiment for their souls. The preaching of the Gospel is the holding forth spiritual wares, Isa. 55.1. where men by believing may make spiritual mer­cies as surely theirs, as any thing is theirs which they have bought. Every Lord's day is a market day for our souls.
• 5. Streets and lanes are places for the pro­claiming of Acts and Edicts: Proclamations are read, and posted up in the streets: in al­lusion to which, Jeremiah is bid to proclaim the word of the Lord in the streets of Jeru­salem, Jer. 11.6. Thus then the going into streets and sanes is the preaching the Gospel by an [Page 265]office-ministry, sent of God to proclaim the glad tidings of the Gospel. Wisdom stands in the tops of the high places, and cryeth in the Gates, Prov. 8.2, 3. as the Herauld, and Cryer stand­eth above the rest, that he may be heard.

CHAP. X.

CHAP. XI.

Use 1. THis informs us, that a publick mi­nistry is a great mercy. The mini­stry of the gospel by publick persons, such as are authorized thereunto; and in publick places, where any have free leave to attend upon means of grace: which the Prophet mentions as a special favour, when our Tea­chers are not removed into corners, but our eyes see our Teachers, Isa. 30.20. teaching in our view, not driven to hide themselves. This also informs us of several sorts who are blame-worthy in opposing this truth, as 1. Such as pretend themselves to be gospel-messengers, and decline the publick dispen­sation thereof, who instead of going into streets and lanes to convert men to, and con­firm men in the faith, creep into houses to [Page 267]subvert the faith of some, leading captive filly women, 2 Tim. 3.6.—2. Such as wilful­ly sit within their doors, when the gospel is preached in their streets, that come nor forth to hear the voice of wisdom that cries in their streets, Matth. 12.42.—3. Such as will not suffer the messengers of the gospel to preach openly, or to teach in their streets, contra­dicting or disturbing the publick preachers, like those in Act. 13.45. or suspending and banishing them, when it is in their power.

Use 2. Yet this doth not make, but that upon occasion the gospel may be lawfully preached in private houses. Paul taught pub­lickly, and likewise from house to house, Act. 20.20. in every place Religious service is accepted, if it be done in a right manner (not but that the conveniency of publick houses to meet in, is a great mercy, as was hinted before) let none then be prejudiced with the circumstance of place, so as to be hindered of the substance of the gospel: yet there is a vast difference between this going into houses to build up one another in our most holy saith, and that creeping into hou­ses as it were by stealth, to subvert the faith of others. The one is like the visit of a friend; the other like the sly entrance of a Thief.

Use 3. Hear then, and give ear, you that inhabit the streets and lanes, and villages a­bout this Town, Jer. 11.6. God sent his Seers to take notice what they did in Jerusa­lem according to their streets, ver. 13. your Town is divided into several streets, and lanes. Take therefore the word of God, as though you had a particular message sent into e­very street and lane this day from heaven. God knoweth Maidstone, as well as he did Jerusalem: ye therefore that inhabit the streets of this Town, the High-street, the South-side, and the North-side of it, Week-street, Stone-street, &c. ye that inhabit the several lanes of this Town, East-lane, Ballock-lane, &c. look into your hearts and ways.

Moreover, ye that are come out of your doors into the streets, meeting the message of God thus openly, consider wherefore ye are come: as Christ said to the multitudes that went to hear John Baptist, What went ye out for to see? Mat. 11.7. the reasons why we hear a­ny preacher should be well examined: as to hear him because he is an officer in that work, John was a Prophet, and more than a Pro­phet. John was not a reed shaken by the wind. Be ye sure to seek Christ in the streets, in the publick ordinances, Cant. 3.2, 3. Ask the watchmen that go about the City. The [Page 269]Priests lips of old were to preserve know­ledge. Receive those messengers of God in­to your houses, who preach in your streets, Mat. 10.12, 13. Give countenance and main­tenance to their persons, give audience to their Doctrine: welcome those that come in the name of Christ, and give them high e­steem for their work-sake. Receive us, saith the Apostle, 2 Cor. 7.2. make room for us in your houses and hearts, let their peace come upon you; if you beat it back, it will return to them, Mat. 10.13.

Consider ye, it is not the presence of mi­nisters in your streets will serve you in any stead, unless you make good use of them. There be those will make this their plea be­fore Christ at the great day, Thou hast taught in our streets, Luke 13.26. If ye make no good use of the messengers of the Gospel in your streets, whom God sends in mercy, you may have other kind of guests in your streets, whom God sends in judgment. The sword may be in your streets, Chariots raging in your streets, Nah. 2.4. the wounded in the streets, Lam. 2.12. carkases torn in the streets, Isa. 5.25. pestilence may be in your streets, Ezek. 28.23. famine may be in your streets, Isa. 24.11. As these judgments have been, and are in the streets of others, God grant, [Page 270]that there may be no such complaining in our streets, Psal. 144.14.

CHAP. I.

THese words contain the final cause of the former, viz. the end why the Master of the feast bid his servant go out quickly into the streets and lanes of the City: it was to bring in hither the poor and maimed, &c. where observe first, how the guests come unto this gospel-provisi­on; it is by being brought in hither, whither they are invited. Hence I note,

Observ. God sends the messengers of the gospel out, to bring the gospel-hearers in, Matth. 28.19, 20. we have heard how, and whither the messengers are sent out, now we are to enquire how they are to bring in hea­rers. The notation of the Greek word used [Page 271]in the Text, will give us some light here, while we consider the several acceptions of the word.

• 1. It signifies to bring in by way of disco­very: as an Introduction in a Book, which serves for the help of the Reader, that he may gain the more exact knowledge of what is written. An introduction is a writing,
  Introductio est scriptia qua prima urtis ali­cujus elementa tradi­mus, & ad eam le­ctores velut introd [...] ­cimu [...], i. e. ad ejus cognitionem.
  wherein the first Elements of an Art are delivered, by which that Art or Science is the more easily learned. Thus ministers Sermons should be as introductions, to shew their hearers the way how to attain saving knowledge, I shew unto you, (saith St. Paul to the Corinthians) a more excellent way, 1 Cor. 12.31. Thus then, Bring them in, that is, shew them the way wherein they should walk, Isa. 30.20, 21. point out Jesus Christ to them, who is the way, John 1.29.
• 2. It signifies to bring in by way of autho­rity, as a citation, or summoning into a Court of Justice:
  [...]. Demost.
  so Demosthenes makes use of the word. So should ministers warn and teach men, that they may present them perfect in Christ Je­sus [Page 272]at his Tribunal, Col. 1.28. that they come to trial, and abide the trial, so should we bring men in, that they may be found to praise and honour and glory at the appearing of Jesus Christ, 1 Pet. 1.7.
• 3. It signifies to bring in by way of con­junction: as two streams or Rivers are brought into one:
  [...]. Homer.
  the strength of them brought into one channel, that did run into two or more. So Homer useth the word. So preachers should labour to bring their hearers into one way, who go in several ways. Other sheep have I saith Christ, and them also must I bring, and there shall be one fold, John 10.16. This m [...]st be their work, who are shepherds under Christ.

CHAP. II.

CHAP. III.

Use 1. THis informs us, that men natural­ly are without, Eph. 2.12. without Christ: all out of him are without life, 1 John 5.12. Without the common-wealth of Is­rael, Those that belong not to Christ as the [Page 275]Head, belong not to his Church as the body, without the Covenants of promise. They who have not to do with the Church, have nothing to do with the priviledges thereof. Why, the Covenant (though but one) is put in the plural number, and why the promises (though many) are put in the singular number, Bezain Eph. 2. Beza gives the reason: because the Covenant was often renewed, and be­cause the promises are all but one in Christ Jesus, 2 Cor. 1.20.— without hope: it is onely the heirs of promise that cast the Anchor of hope into heaven, Heb. 6.17, 18, 19. others may presume, but hope they cannot: he that hath no hope of an happy life hereafter, will not trouble himself about leading an holy life here. Now though men are naturally with­out, yet God would not have men abide without; he is so courteous and gracious, so kind and loving, as to invite men to come [...]n. Indeed, he once drave man out, Gen. 3. [...]4. and ever since men naturally are born without; but it is as true, that he would have man come in again, that as they are born in the wide world, so they may be born in Sion, Ps. 87.5. he drave man out of the earthly Para­ [...]ise, but he sends his messengers after men to [...]ring them into an heavenly Paradise.

Use 2. Though God send out ministers to bring people in, yet they cannot bring them in by any power of their own, it is the spirit of God which leads men into truth, John 16.13. Moral perswasions by men may bring men unto truth, but it must be God's teach­ing, which brings men into the truth.

Again, though God send his messengers to bring his elect in, yet he can bring them in without any such external helps. John Bap­tist was silled with the Holy Ghost from his Mothers womb. Infants may be taught of God, though they cannot be taught of men.

Use 3. Answer Gods end in sending forth his messengers.

1. Come in: let your great care be to be found in Christ, Phil. 3.9. as the body is within the garment, whereby us shame is co­vered, Christs Righteousness is your Robe; As the souldier is within his armour, de­fended by it against the assaults of his Adver­saries: as we are in Christ, we overcome all spiritual enemies: as the branch is within the Vine, whereby it receiveth sap and vi­gour from the root. As the water is within the fountain, John 4.14. There is a fresh supply continually.

[Page 277]2. Abide within, John 15.4. Walk in him as ye have received him, Col. 2.6. walk in the spirit of Christ, follow not the impulses of your own spirits: The spirits motions appear in spiritual actions; they stir up grace, and keep down sin according to the Rule of the word; walk also in good works, unto which you are created in Christ Jesus, Eph. 2.10. and be not weary of well doing. Come in, or else you will one day be cast out, Matth. 8.12. and unless you abide within, it is a sign you were never truly within, 1 John 2.19. if ye leave good company, and make others your intimate companions, and continue so to do, it is a sad sign you were never truly good.

CHAP. IV.

CHAP. V.

Use 1. HEre see that no kind of defects need keep off any from closing with the Gospel, as

1. Not civil defects, as want of worldly wealth. The poorest need not scruple co­ming, those that have no money may come and welome, Isa. 55.1. the Gospel-provision is not an ordinary, where ye pay for what ye have, but as a Feast, whereto ye are freely invited, and whereat you may fully feed.

2. Not corporal defects, as want of limbs. The maimed, the lame, and the blind, need [Page 283]not scruple coming. The man sick of the Palsie was healed both in his body and soul, Luke 5.25.

3. Not mental defects; as want of wit: though you cannot so fully express your mind before God as others, yet fall down before him.

4. Not moral defects, as want of good manners, not leading a well-ordered life. The lewdest persons need not scruple co­ming. Publicans, Sinners, Extortioners, Harlots, are received by Christ when they come unto him, Matth. 21.31, 32. it is law­ful for the most notorious sinners to believe; and great sinners have become notable Saints.

Secondly, here ye may see, that God in his chusing is different from Satan, and from men in their chusing: Satan makes choice of the craftiest Heads, and subtillest instruments to carry on his designs, Gen. 3.1. he picks out a Goliah for strength, an Achitophel for policy to do his work. And no wonder! for he can­not make men fit for his turn, when he doth not find them so: he cannot put new abilities into men, though he doth excite those abili­ties which are in them. Therefore he chuseth men fit for his turn, seeing he cannot make them fit. So men in their several choices, [Page 284]they avoid defects as near as they can.

Use 2. Yet all that God chuseth, are not obscure persons: God chuseth some to grace and glory, that are very eminent in the world. Abraham the father of the faithful; Isaac the heir of the Promise: Jacob the man powerful with God, were all very rich. The elect Lady, [...] John 1. honourable women, and men not a few believed, Act. 17.12. So God chuseth some to be eminent in piety, who are eminent in natural parts, and moral accom­plishments. Such a one was St. Paul, of whom Porphyry, that great enemy to Christianity, said, it was pity such a man as Paul should be cast away upon the Christian Religion.

Now as God doth not make choice of none but mean persons, so neither doth he make choice of all that are mean. Many are defor­med in their minds as well as in their bodies, such as Thyrsues in Homer. Do we not see many poor people live and die in gross igno­rance and wickedness? David saith, the ab­jects gathered themselves against him, Psal. 35.15. sawcy dust, (as one calls them) who will be flying in the faces of God's people. And the rage of such many times proves the more furious for want of an ingenious disposi­tion, and civil education.

Ʋse 3. Doth God make choice of mean persons, then hearken unto this, ye that are mean in the world and not good, this Do­ctrine tells you of a way, whereby your out­ward wants may be supplyed with spiritual abundance: You that are deformed and de­crepit, look into the glass of God's word, and dress your souls by that glass. As you should labour to supply your outward wants with spiritual excellencies, so you should labour to see your spiritual wants by your outward wants.

Secondly, ye that are poor and godly; that are decrepit and deformed in your body, and yet adorned with the graces of God's spirit in your souls, learn to spiritualize your out­ward wants: though the world neither know you, nor regard you, yet you are both known and esteemed of by the Lord: and though you possess little or nothing of the world, yet pos­sessing God, you possess all things. Bless God for giving you spirituals, though he hath denyed you temporals: ye may rejoyce in the God of all mercies, when you have not ma­ny outward mercies to rejoyce in, Habak. 3.17, 18. Expect a change for the better, death will perfect the souls of Saints: after death the spirits of just men are made perfect, Heb. 12.23. The Resurrection will perfect the [Page 286]bodies of Saints: the weak body is raised in power, 1 Cor. 15.43. the crooked body will be raised streight: the maimed body will be raised whole; the Resurrection will cure all infirmities: the thought of which comforted the Martyrs, when they gave their bodies to be burnt to ashes. At Stratford-bow in Queen Maryes dayes were burnt at one stake, a lame man, and a blind man. The lame man after he was chained, bid the bl [...]nd man be of good comfort, for they should both be heal­ed.

Ye that are not mean in the world, do not ye despise whom God makes choice of, Jam. 2.5, 6. He that despiseth the poor, despiseth his Maker, Prov. 17.5. he contemneth the wise dispensation of God, who would have the world consist of hills and valleys, of high and low people intermingled. And he that de­spiseth the godly. Poor, defaceth the image of God twice, despising the immateriality and immortality of God upon the man, and despising the holiness and Righteousness of God stampt upon the new man.

Let both high and low consider, that these outward degrees are only calculated for this world; the Grave takes away all civil dif­ferences, Job 3.19. Bodies under ground are alike. The dust of the rich and poor in­termingleth; [Page 287]one is not known from the o­ther. Besides, many that are now despicable, will appear honourable at the great day: Those that are now so obscure, that they are lost in the count of the world, shall be taken into the arms of Christ, and made much of before all the world, 1 John 3.1, 2. Luke 12.8.

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, [Page 288]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.

[Page 289]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 weak [...] 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 becom [...] all things to all men, if by any means I might win some.

[Page 290]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.

[Page 291]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.

[Page 292]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, 'tis 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 m [...]nistry, whe­ther men will own it or no, 1 Cor. 9.2.

Use 2. Yet for all this, the Gospel is [...]d to many, 2 Cor. 4 2, 3. as it is with the [...] in the firmament, it is often hid in a cloud, when it shines in the air. So it is with the Sun-shine of the Gospel, it is veiled to some, when it shineth round about them.

Use 3. Hearken to the will of God reveal­ed to you in scriptural exhortations, Prov. 4.1. yea so hear, that your souls may live. As Ministers must preach, so people must hear [Page 294]according to the command of God. It is a Rule in Divinity, that active verbs are given to those things which do not properly, and by an immediate influx effect that which the verbs do signifie, but do concur to the same. God said to Moses lift up thy rod, stretch out thine hand over the Sea, and divide it, Exod. 14.16. Had Moses power to divide the sea? No, but because there was a certain concur­rence of Moses, using the rod according to di­rection, therefore that is attributed to Moses, which was the work of God alone. In this sense of the use of means according to directi­on, must those places of Scripture be under­stood, which bid man believe, repent, &c.

Labour also to feel the will of God effect­ed in you in a real conversion. Make tryal of by this your keeping God's commandment. Zanchy well observeth, Zanch. there is a threefold keep­ing the commands: The first is perfect and compleat, as Christ upon earth did, and the Saints in heaven do. The second is imperfect, but yet sincere, as the Saints on earth do. The third is external on­ly and unsound, as the hypocrites on earth do. In the first sense it is impossible for us in this life to keep the commandments; yet this impossibility is not by reason of the Laws ri­gidness, [Page 295]but by reason of our corruption. In the third sense, it is sinful keeping the com­mandments, when we rest in externals. But in the second sense, it is possible, and honou­rable to keep the commandments. It is pos­sible upon this double account, the will being accepted for the deed, and the failings in all our duties being pardoned through Jesus Christ.

Wherefore answer this Doctrine by your sincere obedience, that ye may be able to say, Lord, it is done as thou hast commanded. There­fore do not only what God hath commanded, but do it as God hath commanded it: So do the work of grace, that the fruits of the same may appear continually to be done by you, see that your obedience be according to the full latitude of God's Law, whose law is ex­ceeding broad.

CHAP. IV. And yet there is room.]

THe servant having related what had been done of the preaching and prevalency of the Gospel, he addeth these words by way of notification, that more was yet to be done. And yet] that is, notwithstanding the conver­sion [Page 296]of so many Jews, or the gathering in the wandring and lost sheep of the house of Is­rael. There is room] that is, [...]. Aug. for the Gentiles, those of any Nation that shall embrace the Gospel. There is room, or place: the Greek word properly signifying that which containeth, circumscribeth, and ter­minateth our bodies, and it doth figuratively signifie the feat or heads of Arguments. They are called Topicks, or Common-places; the boundaries of reasonings, containing the grounds and foundation of discourse. This phrase [yet there is room] signifies the super­abounding of divine grace spoken of before, under the notion of a Feast, or great Supper. And yet] that implyeth, that many were al­ready brought in to partake of this great Supper, this Gospel-provision. There is room] this sheweth the sufficiency of it, to feed, and to satisfie many more.

Observ. Notwithstanding the many that have been brought in by the power of the Gospel, yet there is rome for more, Acts 2.39.

CHAP. V.

THat many have been brought in thus ap­peareth.

1. This way of bringing men in began ve­ry early in the world. Christ being the Lamb slain virtually in the first age o [...] the world, Rev. 13.8. Abel offered up acceptable sacri­fice to the Lord, Gen. 4.4. witnessing his Righteousness in this Gospel-sense, Heb. 11.4. God testifying either by fire from heaven, or some other visible expression of his graci­ous acceptation, whereby Abel's faith was confirmed touching life and salvation through Christ. Since that time many more have been brought in.

2. God brought in many eminent persons in the old Testament, for this very end, that they might be instrumental to bring in o­thers. God saith of Abraham, I know him, that he will command his children, and his houshold after him, and they shall keep the way of the Lord, Gen. 18.19. and he had an eminent Son for Religion, viz. Isaac, and a choice servant, viz. Eleazar, so Joshua saith, I and my house will serve the Lord: So for the good Prophets, and the good Kings. The conversion of some choice ones, proves [Page 298]eminenly instrumental for the good of ma­ny.

3. Multitudes have been brought in toge­ther at the same time, and the same place: about three thousand in one day at St. Peter's Sermon, Act. 2.41. and the Lord added dai­ly to his Church such as should be saved, ver. 47. Sometimes whole families together. The Goaler believed in God with all his house, Act. 16.34. So Lydia, and her hou­shold.

4. The Apostles did according to their commission preach the Gospel in all Nati­ons, and had very good success: witness the many Churches that were formed in several Countries, unto whom many of the Epistles in the new Testament are directed. The door of faith was opened unto the Gentiles, Act. 14.27. at which door the King of glory comes into the soul of man.

5. In the darkest times both in the old and new Testaments, when very few appear­ed, there were thousands that kept close to the true God. Seven thousand that did not submit to Baal, 1 King. 19.18. There were an hundred forty and four thousand sealed ones; such as did not submit to Antichrist and his false worship, Rev. 7.4. if it be thus in the dark times, what is it in the clear ages for Gospel-light?

Yet notwithstanding so many have been brought in, there is yet room for more in that house where Gospel-provision is made rea­dy, viz. in Mount Sion, the Church of God, where there is the Feast of fat things for all people, Isa. 25.6. This house hath two sto­ries. The lower rooms, where God commu­nicates himself in the use of means, the Church militant. The upper rooms, where God com­municats himself immediately, the Church triumphant: and in both these parts of God's house, there is room for more than are in them.

CHAP. VI.

Use 1. THis informs us, that when any who hear the Gospel do perish, it is not through any scantiness of the Gospel-provision, out for want of applying that pro­vision. Consider it seriously, if ye be shut out of heaven, it is not for want of room in heaven, but for want of faith in your hearts, Heb. 12.19. Esau found no place for repen­tance; [Page 302]no wonder they find no room or place in heaven when they die, who find no place for faith, or repentance, or other gra­ces whiles they live. The coming short of Christ and holiness, makes men fall short of heaven and happiness.

This also informs us, that there is more room than company, more provision than guests at the Gospel-feast. There is bread e­nough, and to spare, Luke 15.17. it is like­ned to a fountain, out of which there is more water runs waste than is made use of.

Though Gospel-grace be full and free, and all men need it, yet many there be that make no account of it; they are wholly enslaved to their sense, and taken up with lower things: heavenly things seem to be too far distant, to work upon their affections; they see the world, but they see not God, nor Christ, nor their souls, nor everlasting glo­ry.

Use 2. Though yet there is room, yet we know not how long there may be any room for us: we had need therefore be careful, lest any should seem to come short of it, Heb. 4.1. Those that knock after the door is made fast, must go away as they came, Luke 13.25. those that stay so late till the bridg be drawn up, cannot get over the water. Christ is now as [Page 303]a bridge to heaven: if we make us of him in time, well and good, but know, this bridge will be drawn up, and then you must stay on this side happiness. There is a great gulph between heaven and hell, and no bridge to get over it, as there is here between earth and heaven, Luke 16.26.

Secondly, though there be room in hea­ven, and Christ is gone to prepare a place for us, yet we must not conceive of heaven as an house like ours, 2 Cor. 5.1. consisting of many rooms, and those not yet furnished or finished; but the mention of many mansions, and great preparations, is for the setting off the excellency of heaven, and for the raising up our expectations.

Use 3. Then do not pe­rish in the midst of such plenty: [...]. Occumen. turn not the grace of God into wan­tonness, as some do to their own destruction, do not transpose or re­move it from its ordinary end and use, from Gospel-ends, so as to cast off obedience to the Law of God. Return unto God, who is thus provided to entertain those that come unto him. This use the Prodigal makes of that consideration, Bread and to spare in his fa­ther's house.] I will arise, and go to my father, [Page 304]Luke 15.17, 18. why will ye expose your selves to storms and tempests, when there is room enough to house you, and shelter you? why will ye feed upon husks, upon em­ty trash with the swine without, when you may live like men, and fare like God's chil­dren, feeding upon the spiritual delicates of the Gospel? Make room now for the Go­spel in your hearts that there may be room made for you in heaven.

1. Make room for the messengers of the Gospel. Receive us, saith the Apostle, 2 Cor. 7.2. the word [...], signifies, make room for us. Why? we have wronged, cor­rupted, defrauded no man, neither in name, judgment, nor estate. Place us therefore in your hearts, as you are in ours. Their feet are beautiful, who bring the glad-tidings of peace, Rom. 10.15. give them therefore room, or entertainment for their work­sake: house them, prize them, pray for them.

2. Make room for the message of the Go­spel: receive not the grace of God in vain, 2 Cor. 6.1. let it appear that the grace of the Gospel is operative within you: and know this, that this grace worketh most kindly and properly, when it orders your conversation in holiness, and raiseth your expectation to happiness.

[Page 305]3. Make room for the Mediator of the Gospel. Great Princes have their harbingers go before, crying make room, make room, let open the door of your hearts, that the King of glory may enter in, Psal. 24.7. as they of old were to open their gates, that the Ark, called elsewhere the glory (the Type of Christ) might enter in Let your understand­ing, will, memory, affections, conscience, be all free to entertain Christ: resign up all to him, that he may do what he will with you.

4. If you would have room in the king­dom of God, let the kingdom of God have room within you, that kingdom which con­sisteth in righteousness, peace, and joy in the Holy Ghost, Rom. 14.17. That righteousness which is implanted by the spirit of grace, and expressed in the life of grace. That peace, whereby the members of Christ's mystical body do sweetly agree together. That joy, whereby we delight in such righteousness and peace.

Use 4. This Doctrine is consolatory.

CHAP. I.

THe two former invitations, Exierunt Apostoli extra Judaeam ad Gentes. Salmeron. ver. 16. & 21. were to the Jews; this latter is to the Gentiles. In which invitati­on of the Gentiles, we have 1. The designa­tion of the messenger sent to invite them; the same that was sent to the Jews. The same servant from the same Lord. The Lord said to the servant, Go out.] 2. The description of the place of their residenc, The high-ways, and hedges.] 3. The illustration of the manner [Page 308]of bringing them in. Hic Gentium votatio describitur. Marlor. in loc. And compel them to come in.] 4. The confirmation of the end thereof; That my house may be fill­ed.] From the first I observe,

Obser. That the Gentiles now have the same Authority and Priviledge to embrace the Gospel, as the Jews once had, Col. 3.11. The distinction of Jews and Gentiles comes not from Adam, but from Abraham: God called him from his idolatrous kindred, Gen. 12.1. making his Covenant of grace with him and his posterity, renewing and confirming it by the seal of the Covenant, circumcision,] Gen. 17.1, 2, 9, 10. called a seal of the Righ­teousness of faith, Rom. 4.11. which Cove­nant, with the seal thereof, was confined to Abraham and his posterity, and continued a­mong them till Christ came in the flesh, which posterity of Abraham were called by three names. Heber from Hebrews, as it is judged, out of whole loyns Abraham descended. Is­raelites from Israel; Abraham's Grand-child. And Jews from Judah, one of the Sons of Is­rael. Which Jews were the Nation by way of eminency. An holy Nation, Exod. 19.6. in­habiting the Land of Judea, Canaan, the Type of heaven. And all other people who came not from Abraham's loins, were called Gentes [Page 309]the Nations of the world, or Gentiles. Others say, from the Epithet given to Abraham, who is called Abraham the Hebrew, Gen. 14.13. [...] from [...] to pass over, or pass through, because from Mesopotamia he passed over Eu­phrates into Canaan, and so passed through the Land. Abraham the Hebrew, or the passenger, or passer-through. This denomination seem­eth the more probable, Heber being far from Abraham, Gen. 11.17.

CHAP. II.

NOw concerning the priviledges which the Jews once had, the Apostle gives us a Catalogue of them, an Inventory of very choice goods, Rom. 9.4. who are Israelites, to whom pertaineth,

• 1. The Adoption. Israel was God's first­born, and so higher than the Kings of the earth, Psal. 89.27. Though God had a na­tural son of his own, yet he adopted the Jews out of his abundant grace.
• 2. The glory: the Temple and the Ark so called, 1 Sam. 4.22. because tokens of God's glorious presence, and Types of Christ, the King of glory, whence Judea is called the glo­rious Land, Dan. 11.41. all the while God manifested his presence there: but now [Page 310]sin hath made it vile enough.
• 3. The Covenants: the moral law in two Tables, or the Covenant of grace often re­newed.
• 4. The giving of the Law: the judicial Law for the ordering their common-wealth.
• 5. The service: the ceremonial Law for the ordering of their worship of God. As God had adopted them, so he would have them brought up under his Law, as under a Tutor, Gal. 4.1.
• 6. The promises: the rich Legacies in the old Testament.
• 7. The fathers: they descended of honou­rable ancestors, Abraham, Isaac and Jacob.
• 8. Christ after the flesh; who took on him the seed of Abraham, Heb. 2.16. as if a King should marry into some poor family of his subjects, and be glad at the match.

CHAP. III.

THat the Gentiles have as good leave and priviledge to believe the Gospel, as the Jews had, appeareth thus.

1. Abraham received the seal of the Gospel-righteousness being uncircumcised, that he might be the father of those who should be­lieve, God being able of such stones to raise up [Page 311]children to Abraham, Matth. 3.9. even of the Gentiles, whose hearts were as hard as stones, and who worshipped stocks and stones.

2. The prophesies of old were, that Christ should be a light to the Genti [...]es, Isa. 49.6. that the eyes of their understanding might be opened to see the way to heaven, and walk in it. And Isaiah and Moses told the Jews so to their face, though they despi [...]ed the Gentiles, Rom. 10.19, 20. now the Prophecies were all to be fulfi [...]ed in due time.

3. Gentiles are put into the Genealogy of Christ; it is observable, how among all the men in Christs Genealogy only four women are put in, beside Mary the Mother of Jesus. two of which were Gentiles, viz. Rahab of Canaan, Ruth of Moab. The other two of the Jews, Thamar and Bath­sheba, notorious for incest and adultery. Vid. Spanhem. dub. Evang. dub. 25. part 1. St. Am­brose and Chrysostom give several reasons for this, as

• 1. To curb the insolency of the Jews, to stain their pride, who boasted much of their progenitors.
• 2. To shew, that no blot in predecessors is an hinderance to vertue in their posteri­ty.
• [Page 312]3. To shew, that the greatest sort of sin­ners are capable of conversion. Christ came from Gentiles, and sinners, why then may not Gentiles and sinners come unto him?
• 4. The wise-men of the East, who were Gentiles were welcome, when they came to worship Christ the King of the Jews: by their gifts they acknowledge Christ, the great pro­pitiatory of the world.
• 5. Christ, when he preached on earth, had mercy upon a woman of Samaria, John 4. and upon a woman of Canaan, Mat. 15.22. she grants she was an heathenish dog, but yet crumbs of mercy she did expect, and she had her desire, with a large Encomium of her faith.
• 6. Christ by his death hath broken down the partition-wall, Eph. 2.13, 14. that the Gentiles might come to the Jews, and take those priviledges, which belonged to them as well as to the Jews.
• 7. Christ after his Resurrection did en­large the commission of preaching the Go­spel. Though before there was a restriction in the commission, Go not in the way of the Gen­tiles] Matth. 10.5. yet afterwards he bids them go teach all Nations, Matth. 28.19. and preach the Gospel to every creature, Mark 16.15.
• [Page 313]8. The Apostles did turn to the Gentiles up­on the refusal of the Gospel by the Jews, Act. 13.46. The Jews had the offer of the Pearl of great price, of the purchase of truth, but they made light of it.
• 9. The Gentiles did embrace the Gospel, witness the many Churches that were found­ed among the Gentiles, at Corinth, Rome, Ephe­sus, Col [...]sse, Phillppi, Thessalonica: and those who did embrace the Gospel, were as com­pleat in Christ alone, as ever the Jews were in all their height, Col. 2.10, 11.

CHAP. IV.

Use. 1. THis informs us of the unquestiona­ble mystery of the Gospel God manifest in the flesh, preached unto the Gen­tiles, believed on in the world, 1 Tim. 3.16. A great mystery, that those who were the pro­fest enemies of God, worshipping dumb idols for so many ages together, should of a sud­dain become the special friends of God, turn from so many Gods, to cleave to one God. The Ephesians, who were much addicted to the black Art, yet the Gospel coming in the power of it to them, it made them burn their conjuring books, though of a very great price, Act. 19.18, 19, 20.

Here also ye may see, that God is no re­specter of persons. This inference S [...]. Peter draws from our Doctrine, Act. 10.34. that is, of their outward estate and condition, as Countrey, Sex, Wealth, &c. Outward things neither please nor displease God: [...]ut as for inward qualifications, the impressions of his own spirit, and works of Righteousness flowing from the same, those he doth respect, add graciously accept, ver. 35. he accepts not one man before another, but he accepts a Saint before a sinner.

Ʋse 2. Though we say the Gentiles have now leave to believe, yet we must know, it was allwaies lawfull, for them to embrace the true Religion. Those of them that would, might turn Proselites to the Jews, and some did so in severall nations of the world: and in severall ages of the world, before the time of the Gentiles general vocation came. As Je­thro of the Midianites: Job of the Ʋzzites: Naaman of the Syrians: Araunah of the Jebu­sites: [...]rijah of the Hittites: Ruth of the Moa­bites: Corne [...]ius of the Romans: the Eunuch of the Ethiopians.

Secondly, though we say it is as lawful for the Gentiles to believe, as it was for the Jews, yet the greater and more learned sort of the Gentiles are as backward to believe, as those [Page 315]of the Jews were. Have any of the Rulers, or Pharisees believed on him? John 7.48. thus it was among the Jews: and was it any better among the Gentiles? At Corinth not many wise, nor mighty, nor noble were called, 1 Cor. 1.26. At Athens among the Scholars no Church founded. The Philosophers there scoffed at the strangeness of the Gospel, Act. 17.18. Thus it hath been in several ages. Ulpian, the chief Lawyer: G [...]len, the [...] of Physician: Porphyry, the chief Ar [...]s [...]e [...]: Plotinus, the chief Platonist: Lib [...]n [...]us [...] ­cian, the chief Orators in that age wherein they lived, were all profest enemies to Christ.

Use 3. Let us Gentiles consider of that pro­vision which God hath made in the Gospel for Gentiles. 1. The salvation of God is sent to the Gentiles, Act. 28.28.—2. God hath opened the door of faith to the Gentiles, Act. 14.27. hath acquainted [...]he Gentiles with the way of applying the Gospel. 3. St. Paul, one of the chief of the Apostles, is called the Apo­stle of the Gentiles, Rom. 11.13. designed of God purposely for the good of the Gentiles; to bear God's name before the Gentiles, Act. 9.15. to write God's mind unto the Gen­tiles.

Now let us Gentiles bless God for this good news of the Gospel, Rom. 15.9, 10, 11, 12. Let the Isles be glad, and sing for joy. Let us of this Island bless God for the plentiful preaching of the Gospel. Let us Gentiles make much of the Gospel, be desirous to hear it, and subject our selves to it, Act. 13.42, 48. let us fear, while we consider that the Jews were cut off, when the Gentiles were graffed in, Rom. 11.20. know this, God hath not tyed his pro­mises so to any mans seed, but that they may be cast off, if they degenerate. And let us Gentiles wait and pray for the fulness of the Gentiles, and the conversion of the Jews, Rom. 11.25. for the fulness of the Gentiles, let us pray, Lord, Let thy way be known upon earth, and thy saving health among all Nations, Psal. 67.2. and for the conversion of the Jews: they shall come in, and so all Israel shall be sa­ved. That is, the Nation of the Jews shall be brought in by the power of the Gospel to pro­fess the Christian Religion, and so many of them shall be actually saved, as belong to the number of God's elect. Though obstinacy lie never so long upon the Jews, yet none of them within the Covenant shall be lost. From Sion shall the deliverer come, Non quia ibi natus, sed quia inde doctri­na ejus exivit in universum mundum.] Aquin. &c. not because he was born there, but because [Page 317]his Doctrine went forth from thence into all the world, saith Aquinas. Which sense agrees with the Prophets words, Isa. 2.3. The law shall go forth of Sion, and the word of the Lord from Jerusalem.

Use 4. This Doctrine is comfortable to the converted Gentiles, for they are now fel­low-Citizens with the Saints upon earth, Eph. 2.17. They are admitted into the new Jerusalem, which hath twelve gates. That sheweth, that there is every way access unto Christ. They shall hereafter be fellow-inha­bitants of the heavenly Canaan, with the an­cient Patriarchs of the Iews. They shall sit down with Abraham, Isaac, and Iacob in the kingdom of God, Matth. 8.12. sit down with them fel­low-like, equal with them. Abraham was a great man upon earth, but he is greater in heaven; and the poorest Saint shall be where he is. Poor Lazarus sweetly resteth in his bosom.

CHAP. V. Into the high-ways and hedges.]

HEre we have the place described, where the Gentiles are to be called; God sends his servant into the high-ways and hidges.] As the most despicable of the Iews before; so here the out-casts of the Gentiles are made partakers of the Gospel-provision. All Interpre­ters, Gentes variis v [...]s errantes. Salmer. G [...]utium agrestem populum. Lyra. Pau [...]eres & mondicos, qui domibus carent. Ravanel. Loca [...], ubi am­bula [...] homines ignoti & Advenae. Mar­lor. Gentes perorhis ter­rarum dispersas. Beza. both Popish and Protestant, do understand hereby the forlorn condi­tion of the Gentiles, till God look upon them in mercy: they being like a company of Vagabonds wandring up and down by the high-ways side and hedges; not housed and harboured in a spiritu­al sense, but scattered about as beggars up­on the face of the earth, till God by the power of the Gospel brought them into the Church, to enjoy the priviledges thereof, wandring in their conversation through the vanity of their imaginations. To dwell a­mong [Page 319]the hedges is in the Scripture put for a mean kind of living, 1 Chron. 4.23. and ac­cording to the general acception of the phrase, to abide by the high-ways and hedges is put for a wandring kind of life, Mark 10.46.

Obser. That God sends the messengers of the Gospel to them, who are as vagabonds and out-casts upon the face of the earth, Mat. 22.9.

The Gentiles, and all by nature are as va­gabonds and out-casts.

I. They are such as lead an unwarrantable life, as may thus appear.

1. They move not from any good prin­ciple; there is no true understanding with them, no fear of God before them, Rom. 3.11, 18. Hence the Gentiles were so sottish, as to account the very stones in the high-ways as Gods, Ierem. 17.2. They anointed stones, their bonds and marks of Territories, ac­counted as sacred trivial statues. Theophrastus in his sacred superstision, remembers (for a part) the pouring of oil upon anointed stones, or statues in the high-ways: whereupon la­pis unguine delilutus, is reckoned by the Apu­leius among his sacred objects. Therefore the sending the Gospel into the high-ways, may have special reference to the reclaiming of [Page 320]the Gentiles from their ignorant, prophane, and idolatrous course of life, appearing by their image-worship in the high-ways.

2. They walk not by any good rule; they are all gone out of the way, Rom. 3.12. Vaga­bonds are lawless creatures, they will submit to no order. Men naturally live contrary to the Law of God: they love to lurk in the high-ways, and by the hedges, without the precinct of good discipline.

3. They tend not to a good end. Men by nature are altogether become unprofitable, Rom. 3.12. like vagabonds, neither minding the common-wealth, nor their own families, for the good of which they ought to live.

II. They are such as lead a miserable life, as may thus appear.

• 1. They are Aliens, and Strangers to the people of God and their priviledges, Eph. 2.11, 12. Men that wander up and down in high-ways are not priviledged like those who have their setled abode in Towns and Cities. Natural men have no acquaintance with God, nor admittance into his presence, they live beyond the line of communication, as to fellowship with the Saints.
• 2. Vagabonds are destitute of house and home, void of necessary accommodations for a comfortable passage through this world. [Page 321]Natural men are in no house as it were, they live without the pale of the Church, that Church that shall be saved. As they have no enjoyment of communion with God now, so neither have they any hope to enjoy commu­nion with him hereafter, Eph. 2.12. while they are void of grace, they are without hope.
• 3. They are exposed to wind and weather, liable to continual danger. Those who are in the high-ways are in the open air, where storms and tempests do arise. Those that lie in the hedges may soon catch their death by colds and surfets. Thus natural men are in perpetual danger, cast out into the wide world, walking according to the Prince of the power of the air, and according to the course of this world, Eph. 2.2. There is lurking in hedges, and robbing in high-ways. Those that stand in the sinners way, are never out of harms way.

CHAP. VI.

THe ends why God sends the Gospel-messengers among these vagabonds and out-casts are these,

• 1. To reclaim them from their vain course of life, that they should no longer live [Page 322]to the lusts of men, to do what they list, 1 Pet. 4.1, 2, 3. God's word gives a check to mens consciences for those unlawful liberties, wherein they allow themselves; it startleth and affrighteth impudent sinners, it stops them, and bids them go no further.
• 2. To recover them from the great dan­ger, wherin they are by nature, to recover them out of the snare of the Devil. The Go­spel snatcheth them out of the hands of the Devil, Col. 1.13. men naturally are under the power of Satan, now the Gospel turns men from the power of Satan unto God. Christ came to dissolve the works of the De­vil, [...], to undo what the Devil had done, too loosen them, and set them at liber­ty, whom the Devil had bound. This he doth by the ministry of his word.
• 3. To reduce them to good order, to bring them from the high-ways and hedges unto places of good discipline, where they may observe the order of the Gospel, as thus. 1. In the partaking of the graces of God's spirit in some measure, which are linkt toge­ther hand in hand, 2 Pet. 1.4, 5, 6. as Vir­gins in a dance, viz. faith accompanyed with vertue: vertue accompanyed with know­ledge or discretion: knowledge accompany­ed with temperance: temperance accompa­nyed [Page 323]with patience: patience accompanyed with godliness: godliness accompanyed with botherly kindness: and brotherly-kindness with charity, or love to all men. 2. In the Participating of ordinances, Act. 2.42. Those that belong to such, are endued with graces. 3. In the performing of duties, leading a well-ordered conversation, Phil. 1.27.

CHAP. VII.

Ʋse 1. Sine domo, non sine Domino: sine veste; non sine fide: sine ci­bo, non sine Christo: carabus expositus, sed Angelorum socius. Fulgent. Epist. 2. THis informs us, that the preaching of the Gospel is not confined to any particular Countrey, as once it was to the Land of Judea. The sound is gone forth into all the earth; Rom. 10.18. Here ye may take notice, that those who are mean and despicable outwardly, may be honoura­ble and happy spiritually. The high-ways and hedges may afford converts. A certain beg­gar named Lazarus, that lay without doors upon earth is now received into Abraham's bosom, Luke 16.20, 22. he was houseless saith Fulgentius, not Lordless; without cloths, not without faith: he wanted food, but want­ed not Christ to feed upon: he was exposed [Page 324]to dogs while he lived, but received into the society of Angels when he dyed. A vast dif­ference between temporal and spiritual e­state. Here see the difference between God's elect before their calling, and after their calling. Before their conversion they are in the high-ways and hedges, where all com­mers and goers are, among the rude multi­tude, but after their conversion they are as a Garden enclosed, Cant. 4.12. A spot of ground taken from the commons of the world. Jerusalem is a City compact.

Here also ye may be informed, that man is not in a capacity to merit; he is but as a beggar upon the high-way, covered with fil­thy rags, yet vain man would merit what is received in mercy. Vega said, non accipiam coelum gratis, I will not receive heaven gratis.

Use 2. Though men by nature are as vaga­bonds and out-casts, yet there are very few vagabonds and runnagates indeed that receive the Gospel: such creatures are usually cur­sers and blasphemers, Isa. 8.21, 22. despisers of all good: the shameful trade of begging is accompanyed with many vices.

Use 3. Let not us who are sinners of the Gentiles, continue in Heathenish ways, since the grace of the Gospel is brought unto us, [Page 325] Act. 14.15. Let us remember our for­mer ways, remember that in times past we were Gentiles in the flesh, Eph. 2.11. and let this keep us humble, watchful, and thank­ful. The profane sinners of the world may serve as so many remembrances to us. Such were some of you, saith the Apostle to the Co­rinthians, 1 Cor. 6.11. see that ye walk not as other Gentiles walk, Eph. 4.17. look upon the sinful lives of others, and be ashamed of their ways.

CHAP. I.

THese words contain the third parti­cular considerable in this verse, the manner how those who are without do come in to partake of Gospel-provision: it is irresistibly brought about, called here Compulsion: Concerning which, we must thus distinguish; There is a magi­sterial and a ministerial compulsion. St. Au­gustine useth this for the Magistrate's compel­ling his subjects to the worship of God: but this cannot be so meant here, for the commis­sion is to the messengers or Ministers of the Gospel. Now the mini­sterial compulsion is ei­ther disciplinary or do­ctrinal. Spiritualis est coactio. Calvin. The disciplina­ry is by such censures inflicted upon those [Page 327]who walk irregularly, but this course is to be taken with those who are within the pale of the Church, and therefore not so proper for the meaning of these words, V [...]argumentorum & rationum. Salmer. which are spoken concerning them who are in the high-ways, and hedges. Wherefore the doctrinal compulsi­on must be here meant: viz. by the strength of argument, and force of perswasion, and effectual application of the same, which overcomes the soul as powerfully and effe­ctually, as natural compulsion and exter­nal violence overcomes the body. Hence I note,

Observ. That the power put forth in the ministry of the Gospel for mans conversion is by s [...]itual compulsion, 2 Cor. 10.4. Heb. 4.12. This appeareth.

I. By considering the metaphorical ex­pressions, whereby this is illustrated in Scri­pture.

1. It is called a pulling out of the fire, Jude ver. 23. catching hold of men, and rescuing souls from everlasting burnings. The Greek word [...], signifies the Souldiers vio­lent rushing, or seizing upon a Town or Ca­stle for some rich booty, or for the delivery of some that are there held Captives.

[Page 328]2. It is called a pulling down strong holds, 2 Cor. 10.4, 5. battering those Forts and mu­nitions which man's nature maintains against the revealed will of God: those lofty con­ceits, whereby man's heart is lifted up a­gainst God, but this word is able to over­come them.

3. It is called a draw­ing men after God, Verbis & rationibus trahere. Drusius. John 6.44. haling them on, who draw back of them­selves; drawing them by strong reasons and arguments, such as convince the soul. God compels by perswasion, and perswades by compulsion.

4. It is called a constraining men unto holi­ness, 2 Co [...]. 5.14. where the love of Christ prevails upon men, it keeps them within bounds, that they cannot break out into that looseness as otherwise they would.

II. By considering the proper operations, whereby this is effected, as

• 1. The propounding arguments contrary to the interests and enclination of man na­turally, as self-denyal, taking up the Cross, losing life, and so to gain life and happiness, strange allurements! Matth. 16.24, 25. Christ draweth not his followers by argu­ments taken from carnal delights, as Ma­homet [Page 329]doth His: the way Christ takes, is con­trary to flesh and bloud.
• 2. The removing what hinders the argu­ments propounded, and so enclining the will to close with the same, taking away the un­pliableness of the heart, and making it pli­able, Ezek. 11.19. God in the work of man's conversion doth not only put forth his power in the nature of a moral cause, using arguments of weight, but in the nature of a physical cause, making those arguments ef­fectual by drawing, enclining, and moving the heart, and so working a real change. There goes forth a secret, sweet, and violent power from God to make his exhortations effectual, as when Christ called St. Matthew to follow him from his custom-gathering, and bid Lazarus come forth out of the grave.
• 3. The infusing a new principle of life, or habit of grace, an inclination of the soul quite contrary to what was before, 1 John 3.9. it is not some acts, but an habit, by vir­tue whereof a man is called godly, which ha­bit of holiness is placed in the will: for no man is good or evil only, because he under­standeth good or evil things (as Aquinas well observeth) but therefore a man is called good [Page 330]or evil, because he willeth those things that are good or evil.
• 4. The acting of this new principle, con­trary to natural inclinations, with the mind serving the law of God while the flesh is for serving the law of sin, Rom. 7.25. A man is carryed by force, when he is moved contrary to his enclination, such a divine force work­eth in the spiritual man.

CHAP. II.

Use 1. THis, sheweth us man's backward­ness to be saved, and God's for­wardness to save him, The Angel laid hold upon Lot and his family, while they lingred in Sodom, God being merciful to them: so while men trifle away their time in their na­tural estate, God seizeth upon them by the ministry of the Gospel, crying to them, Save your selves from this untoward generatiom, Act. 2.40.

Here also ye may see, that God's power is greater to make man close with good, than the power of Satan to make man close with evil, 1 John 4.4. Satan hath but a tempting and enticing power, but God hath a compel­ling and enforcing power: Satan may be overcome, if he be resisted; but God over­powereth and overcometh man. Dr. Preston [Page 332]saith, the Patrons of nature do put God into the same straits, as Darius was in, when Da­niel was in the Den, who would have saved him, but could not tell how (with which conceit King James was well-pleased) for, (say they) the will of man is only excited by moral or assisting grace knocking at the door of it, and admonishing it, not that it is chan­ged by habitual grace renewing and healing it. But this Text of ours, and many more tell us, that God, not only by moral perswasions, but by infused grace, turneth sinners to him­self after an irresistible manner, Eph. 2.1. Phil. 2.13. Rom. 9.16.

Use 2. Yet notwithstanding the will is not compelled. This is a known maxime; the will in natural things, Volunta [...] sequitur ra­tionem, ut indicati­vum, non ut impul­sivum. though it always follow the dictates of the under­standing, yet acteth most freely: the understanding doth not force it so to do. In spiritual things the will is conformed according to it's essen­tial property of liberty, freely to make choice of the best things. God worketh upon man as a rational creature, and so man is made wil­ling. Yet here observe, that though the will cannot be compelled in its elicit act, or free [Page 333]choice, yet it may be compelled in the com­manding act. As when the persecutors drew the Martyrs against their will before their Idols, putting incense into their hands to burn. So Christ saith to St. Peter, They shall draw thee whither thou wouldest not, John 21.

Now though conversion be wrought thus necessarily, yet conditi­ons are required unto sal­vation, Conditionale potest esse in effectu. Heb. 12.14. but the conditions are of God's working, not of man's. Here observe, that which is conditional, may be necessary in the eslect and event. If any of you go out of the ship, ye shall all perish, Act. 28. but if ye stay in the ship, ye shall be all saved. It behoves us to abide in faith and holiness, if we would be saved, and to be free and voluntary in our spirits therein, not haled and pulled to spiri­tual duties, compelled thereto only by exter­nal arguments.

Use 3. Deus facit volunta­rios, non salvat in­vitos. Bern. Yield your selves unto God, who useth a compelling power to en­force or perswade you un­to good, Rom. 6.13. yield your selves as his prisoners of hope: Throw away your wea­pons, rebel no more, as Chosroes King of Par­thia, [Page 334]who being subdued by the Romans, made a law that none of his successours should ever wage war with them again. Seize upon the kingdom of heaven by an holy violence: take it by force, be instant in serving God day and night, Act. 26.7. Think no pains too great, nor charge too costly, which is employed in God's service: offer violence to your dull souls, when they are backward, pray that the word of God in the Ministery thereof may have a free course, 2 Thes. 3.1. and put forth your power in your places for the good of o­thers souls.

CHAP. III. That my house may be filled.]

THis clause carryeth in it the final cause of all the three former particulars in the verse. If the words immediately before [com­pel them to come in] be meant of sanctifica­tion, through the powerful perswasion of the word converting the soul, then these words must be meant of glorification, which is be­gun here, and perfected hereafter, which Christ calleth, many mansions in his father's house, John 14.2. Hence I note,

Obs. God would therefore have the Go­spel [Page 335]preached, and souls converted, that hea­ven may be filled, Colos. 1.27, 28, 29.

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 [Page 340]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. [Page 341]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 [Page 342]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.

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 [Page 344]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 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 Pen­men of Scripture were not led by humane policy, but by divine Authority. And hereby it is evident, they were moved by the Holy [Page 345]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, [Page 346]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.

CHAP. II.

Ʋse 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 [Page 348]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 Sc [...]liger observeth of Baronius, that he did not write, but make Annals.

This also shews us the vanity and vileness of th [...]se, who so magnifie reason, as they vi­lifie faith; who will be­lieve no more than they see reason for; Quid proderit Papis­mum [...]eliqu [...]sse [...] et in Socin [...]am [...] inci­disse, c [...]l [...]um imagi num det [...], et cul tum magin [...]tionum ample [...]i? Prideaux. who think it beneath a ratio­nal creature to ground faith upon the Authority of the Speaker. Such are the S [...]cinians. That which is said to be spoken by a person of Quality of this Nation, of that judgment, is a very pro­phane speech. Wha [...]! 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 [Page 350]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 touch them, but the Centu­rion required no more than this, that Christ should only speak the word.
• 2. Do ye not trust many a man upon his bare word, whom you look upon as a man of credit? and shall we not much more believe [Page 351]God because of his Authority speaking to us, though we see not a reason of such and such things?
• 3. It is a base affront to the Lord, not to believe him upon his word, herein we carry the matter so, as if his word were not to be taken, as though God were no better than a Liar, 1 John 5.10. Such as these trust God no farther, than they can see cause or reason to yield unto him. How shall we know a Christian from another man, but by adding faith to his reason, and that about the things here below? Those of China say, that they only see with two eyes; and the rest of the world but with one: it is most true of real Christians, they only see with two eyes; the eye of reason, and the eye of faith, and the rest of the world with reason only.
• 4. Consider who Christ is, that thus speaks, I say unto you.] He is the Image of God, Heb. 1.3. The word, John 1.1. he that came out of the bosom of the father, that came down from heaven. I say unto you, you must be thus qua­lifyed, if ye will be saved.

CHAP. III. That none of those men that were bidden shall tast of my Supper.

FRom the Preface, I come to handle the Proposition, in which there is. 1. The Subject, concerning which something is spoken. None of those men which were bidden.] The praedicat, which is spoken concerning that subject: shall tast of my Supper.] For the subject: None of those men that excused them­selves, verse 18, 19, 20. The Grandees of the Jews ranked under those three sorts, the Honourable, the Wealthy, the Voluptuary. And the Greek word in the Text denotes the prime of men That were bidden,] that is, solemnly and earnestly invited, verse 16.17. and yet refused to come, verse 18. to par­take of that which was provided for them. And so by consequence, no other of the same behaviour, of what rank soever in the world. And if not the greater rank, then not the meaner shall escape unpunished, for the con­tempt of the Gospel.

Observ. God is resolved, that none o [...] those who refuse the Gospel, shall obtain good by the Gospel. Now they that refuse the Gospel, are such, as absolutely and final­ly do refuse it, who continue in the contempt of it, notwithstanding all means used that they might embrace it. Which refusal of the Gospel may be farther explained.

• 1. From the example of the Jews, pointed at in this Parable, who had the first offer [...] the Gospel, when Christ came in the flesh. The chief of that Nation, and the generality of that Nation continued in the absolute re­fusal of the Gospel.
• 2. In their persecuting Christ unto the death, Act. 4.27, 28. They denyed the holy One, and the just, and preferred a murderer, Act. 3.14. The implacableness of their rage appeared in that dreadful curse they wished upon them and theirs, Matth. 27.25. thirty eight years after this fearful imprecation, in the same place, and close by the same Tribu­nal, where they cryed out, His bloud be upon us, &c. Historians tell us, multitudes of them were slain by the sword.
• 3. In their thrusting the Gospel from them, brought to them by the Apostles after Christ's Resurrection from the dead, Act. 13.46.
• [Page 354]4. In their not submitting to be saved by the Righteousness of another: Jesus of Na­zareth will not go down with them; Their ignorance and pride cannot bear it.

CHAP. IV.

GOd's resolution that no such Gospel-re­fusers shall have any good by it, appear­eth

• 1. By the denouncing of his wrath against such in a most dreadful manner, swearing in [Page 355]his wrath, not rashly, but advisedly, that they shall never enter into his rest, that will not come under his Government, Heb. 3.11.
• 2. By the execution of his wrath against such in a most destructive manner. Severi­ty on the Jews, who fell so sadly, that they lie under the wrath of God unto this very day, Rom. 11.22. and are not able to recover themselves. Thus much for the discovery of God's resolution herein.

CHAP. V.

Use 1. THis informs us, that it is not pos­sible for any one to escape damna­tion, who neglects salvation, Heb. 2.3. for those who have transgressed the Law, it is possible for them to escape, by having recourse unto the Gospel: but as for those, who refuse the Gospel (the only remedy) how can they escape! A man that will use no means, must needs miscarry. Here also ye may see, that no outward priviledge can exempt a people that is obstinate from divine vengeance. Jerusa­lem, the Vine which God's right hand had planted, must be pluckt up, when it proves unfruitful, and degenerateth.

Use 2. Though God's act of justice run thus generally, yet we must Caution it with a double proviso, in reference to the Jewish Nation against which this was threatned. 1. Provided this extend not so universally [Page 357]to the subject, as to exclude, particular Jews, that did comply with the Gospel, Rom. 11. Though such as had pesecuted the Gospel (which was St. Pauls case) yet seeing they continued not so to do, but returned to God through Christ, it was well with them. 2. Provided, this doth not extend so perpe­tually unto time, as for ever to exclude the Jewish Nation from closing with the Go­spel; for they shall be called, Rom. 11.26.

Use 3. Let us improve those examples, which set forth unto us God's vengeance on sinners, and in special on unbelievers. Ex­amples are two-fold, either for imitation or admonition: the latter is here meant, 1 Cor. 10.11. and unbelievers are two-fold, either of pure negation, living without the profession and means of faith, as Heathens: or of an evil disposition, walking contrary to the Doctrine of the Gospel, as loose Christians. God's judgments on both these sorts of unbelievers must be improved by us, and especially the latter.

1. Yield a firm assent not only to the mattter of fact in sad examples, but to the cause of them set down in sacred Scripture, sin deserving, and procuring these judg­ments, 1 Cor. 10.6.

[Page 358]2. Bring home those sad examples by a particular application to your selves, so Christ would have us, Luke 13.3. making anothers case our own.

On continue not to refuse the Gospel: for this end, let the wicked forsake his way, and return unto the Lord; whether should men go but unto God from whom they fell? let him that is returned, take heed that he back-slide not from the Lord through un­belief. Look well to the exercise of faith, labour to apprehend those promises which God hath given you in his word, and appro­priate them that are proper for your present condition, Heb. 13.5. The vertue of a plai­ster appeareth in the application of it to the sore.

CHAP. VI. Shall tast of my Supper.]

HEre is the matter predicated, or de­clared concerning the subject fore-men­tioned. Shall tast of my Supper.] Tasting is taken,

• 1. Properly: to touch with the lips,
  Ravanel.
  and pass judgment upon the diver­sity [Page 359]of savoury things. There is a dispute a­mong Philosophers, what is the proper sen­sorium, or instrument of tasting. Some say the mouth, others the Tongue, others the palate, others the throat, others the nerves which diffuse themselves through those parts. I suppose, there is a concurrence of all these to a perfect taste.
• 2. Figuratively: and that. 1.
  Intermitatur Deus summum malum. Ex­perimento cognoscent quantum malum sit jacturam fecisse, &c. Salmer.
  Metonymically for eating, Act. 20.11. a metonymie of the effect, because we therefore tast, that we may eat. 2. Me­taphorically: to make try­al, or know by experience: and that, either in a way of sorrow, as to tast death, Matth. 16.28. for to suffer death, or in a way of de­light. Tasting is put for perceiving in a comfortable manner, Prov. 31.18. this last acception is the meaning of it in our Text, They shall not tast,] that is, they shall not by experience know to their comfort, they shall not partake of my Supper. Gospel provisi­on for the good of their souls; but shall know by sad experience what it is to contemn such mercy; they shall for ever despair of the en­joyment of any good. Hence observe,

Observ. That there is not any true expe­rimental, any sanctifying and saving good belongs to them that refuse the Gospel. Such as these are excluded from the communion and fruition, both of the grace and glory of God in Christ.

I. They are excluded from the fruition of the grace of God in this life. They have not a tast of it as is thus evident.

1. They have no sound knowledge, or spi­ritual discerning of divine truth. They call evil good, and good evil: put bitter for sweet, and sweet for bitter, Isa. 5.20. no taste and relish of the spiritual nature of things. Truth is the meat of the mind, the nourishment of the understanding; but di­vine truth suiteth not with a carnal mind; the palats of many are out of taste in a spiritual sense: it is too apparent by the multitude of unsound opinions that go down without dis­relish.

2. They have no firm faith upon God in Christ; They believe not the record that God gave of his Son, 1 John 5.10. God hath put eternal life in his sons keeping, and men will not come to him that they may have life, John 5.40. thereby it appeareth, they are void of faith in God: now faith is the souls taster, to suck the sweetness of the promises.

[Page 361]3. They have no content or satisfaction in any thing that good is. Tasting is re­ceiving that which is edible or potable, with some kind of pleasure, or liking. Thus wick­ed men do not taste of Gospel-provision; they have no love or liking of it. The car­nal heart is not affected or pleased with spi­ritual good: He receiveth not the things of the spirit into him, so as to receive any satisfacti­on to his mind in them, 1 Cor. 2.14. they are foolishness to him, insipid stuff, albeit the wis­dom of God. This shews their mouths to be out of taste.

4. They have no meditation on God and his word. They chew not the promises, nor turn them into fatness, they feed not upon such dainties. There is a taste in words: the Heathens had this notion, they saw some could not taste of words as others could. Na­tural men taste not God's word by any de­lightful meditation in it.

5. They have no hungring and thirsting af­ter righteousness: carnal hearts look upon themselves so full as wanting nothing, Rev. 3.17. Such hearts are like those stomachs that are full of wind, and not of meat, swell'd and puft up. They do not faint for God, nor are they troubled for the want of the spiritual food. They have no spiritual desires, nor en­deavours after grace.

[Page 362]II. They are excluded from the fruition of the glory of God in the life to come: That is the second course of this Gospel-feast; and there also they shall not have so much as a taste. The rich Epicure in the Pa­rable, Luke 16. could not have one drop to quench his thirst, or cool his heat, ver. 24. no refreshment among the damned. The day of judgment, which is called the times of refreshment to all true penitents, Act. 3.19. will be a day of the encrease of torment to all impenitent creatures.

CHAP. VII.

Ʋse 1. THis informs us of the Righteous­ness of God in the judgment he inflicts on men. What more righteous than this, that those should have nothing but the terrour and torment of the Law, who would have none of the grace nor duty of the Go­spel?

Here also ye may see the vast difference between the godly and the wicked: the wick­ed shall receive no good, but the godly shall want no good, Psal. 84.11. They having an interest in God himself, must needs possess all in possessing him.

Ʋse 2. Yet there be some natural men, that seem to partake of spiritual good in a large measure, Heb. 6.4, 5 6, 7. a great deal for cast-aways to partake of. 1. They may be illightened with some divine understanding: divine light may shine into their heads, though not into their hearts; they may have much of the gifts, but nothing of the grace of spiri­tual knowledge. 2. They may taste of the hea­venly gift: the common gifts and influence of the spirit, given to profit others withall in the way to heaven, with which gifts they may be instrumental to the bringing of others un­to heaven. 3. They may be made partakers of the Holy Ghost: as the extraordinary gifts of the Holy Ghost in working of miracles, as those cast-aways make it their plea, Matth. 7.22. 4. They may taste the good word of God, by feeling some sudden flashes of joy and ter­rour under the word, as Herod and Fe [...]ix did, and yet not nourished by it, nor satisfied with it. 5. They may taste of the powers of the world to come: be taken up with the admiration and contemplation of the Saints happiness in heaven. Thus Balaam desired by all means to die the death of the Righteous.

Use 3. Let not us be like the refusers of the Gospel, who shall not taste of Gospel-provision: But [Page 364]

• 1. Let us taste and see that the Lord is good, Psal. 34.8. Oh taste now, lest God in anger for your contempt should say, ye shall never taste of my Supper. Meditate on his word, and apply the promises therein contained: how sweet are thy words to my taste! saith Da­vid, Psal. 119.103. We should fix our thoughts upon Gods word. Meditation is not a transient, but a permanent act of the soul, abiding where it fastens. Meditation holds reason and faith to their work, and blows the fire till it throughly burn; a man must continue walking, to get himself warm; a few slight thoughts will not warm our hearts in God's service; no, that is the work of most intent meditation.—Let us also reflect upon our souls in a way of Christian experience. We taste God's goodness in experimental and actual discoveries of his gracious working. Oh how delightfully do Saints sit under this shadow, and how sweet is this fruit unto their taste! Cant. 2.3.
• 2. Live as those that have tasted that the Lord is gracious, 1 Pet. 2.3. by frequent tasting you will be more and more in love with this kind of Liquor. Long for the per­fection of grace in the fruition of glory, and for that heaven upon earth, the clear know­ledge of your eternal good condition. That [Page 365]glimpse you have of heaven, should make you long for the beatifical Vision, and your fore­taste for the full draught. Alexander the Great sailing in a boisterous sea, discovered before the rest of his company the happy land of A­rabia by the smell of those sweet odours which the wind conveyed to him! Whereupon he and his company took heart, perceiving they had not far to go. Consider, grace is as a smell of heaven before-hand: Let your pre­sent scent set you a longing for all the sweet in heaven. Let this fruit of the Tree of Life make you the more in love with heaven.