Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 6
The ſixth Sermon of the Lords Supper.
MATTH. 22. VERSE 11. &c.
Verſe 11. Then the King came in to ſee the gueſts, and ſaw there a man which had not on a wedding garment.
12. And hee ſaid vntounto him, friend, how cameſt thou in hither, and haſt not on a wedding garment? and he was ſpeechles.
13 Then ſaid the King to the ſeruants, bind him hand, and foote: take him away, and caſt him into vtter darkneſſe: there ſhall bee weeping, and gnaſhing of teeth.
IN the former part of this Chapter is ſet foorth the maruellous goodneſſe and fauour of the Lord towards the nation of the Iewes, vnderunder the parable of a King, Connexion. inuiting gueſts vntounto the mariage-feaſt of his ſonne; and withal their horrible vnthankfulneſſe in making light of it, and refuſing to come, preferring their profits and pleaſures before the meanes of their ſaluation, whereunto they were called: which indignitie and ingratitude of theirs towards the King of heauen, together with their barbarous crueltie, againſt his meſſengers, is further ſet out by the puniſhment inflicted vponupon them, which was, that the King being wroth, ſent foorth his warriours, deſtroied them, and burnt vp their Citie: in which words our Sauiour hath reference vntounto the deſtruction of that nation, and of their Citie by the Romans who are called Gods warriours, becauſe howſoeuer they came againſt the Iewes in maliee and reuenge, yet God had a ſpeciall hand in ordering and diſpoſing of all that they did: ſo the greateſt part of that people was vtterly cut off, and the reſt left vnderunder a heauie ſtroake euen vntounto this day, being deſtitute of the meanes of ſaluation, which they contemptuouſly reiected, when they were offered vntounto them.
But howſoeuer theſe that were firſt bidden, would not come to the ſupper, yet the Lord would not bee vnfurniſhed of gueſts, and therefore he ſends his miniſters vntounto the Gentiles, which ſate in darkeneſſe, and in the ſhaddow of death, who made their vſe of Gods meſſage, and came aboundantly vntounto the feaſt, ſo that the wedding was furniſhed with gueſts, ſome good, and ſome bad. Thus farre the meſſengers had good ſucceſſe, that multitudes made profeſſion, as if they were deſirous to liue vnderunder Chriſt his gouernment, and to feede of his Supper, though many of them did it with falſe and hypocriticall hearts.
Hauing thus ſhewed what the meſſengers did, our Sauiour next declareth what the King himſelfe did; the place being filled with gueſts, The interpretation.[hee came to ſee the gueſts,] implying, that when men begin to make profeſſion, God vſeth a more deligent ſearch and examination then his miniſters can doe: for they can but iudge of men by their actions, but the Lord dealeth immediatly with their hearts and conſciences. And therefore it is added, that when he came in, hee ſaw (that which the Miniſters did not) [a man which had not on a wedding garment] where wee muſt not conceiue that their was but one ſuch preſent (for it is afterwards ſaid, that many are called, but few are choſen, verſ. 14.) but this is the meaning, that if there be but one hypocrite amongſt many thouſands God will finde him out, and ſingle him from among the reſt.
The partie being thus taken, the Lord falleth to an examination of him, [Friend (ſaith he) how cameſt thou in hither?] that is, how dareſt thou come to the royall table of ſo glorious a King [and haſt not one a wedding garment?] that is hauing no repentance for ſinne; no freedome from the guilt, or from the power of ſinne; nor any ſauing grace at all: how is it (I ſay) that thou ſhouldeſt preſume to come into ſuch a place and into ſuch a preſence, hauing made no better preparation?
When God began thus to examine him in his owne perſon, it is ſaid [hee was ſpeechles] hauing an ill cauſe and a guilty conſcience, hee had nothing to ſay for himſelfe. Heereupon the Lord proceedeth to paſſe ſentence vponupon him, which is done after the manner of earthly Iudges. [Then ſaid the King vntounto his ſeruants] that is, vntounto the Angels, whoſe office it is, as to gather the good corne into Gods barne, ſo to bind the tarres together in bundles, that they may be caſt into hell fire; [bind him hand and foot] there muſt not bee preſent execution, but he muſt bee dealt with as a priſoner, whoſe hands are bound that hee may not reſiſt: and his feet that hee may not runne away; if either of them had beene at libertie, hee might hauehave made ſome ſhift: but when God comes to proceed in iudgement againſt men, hee will ſtrip them of all meanes, both of defence and of eſcaping. Further they are bid to [take him away] to wit, from hauing communion with God, with his Saints or Angels; he muſt be taken from the place and meanes of all comfort and peace, and happineſſe: and is that all? nay (ſaith God) [caſt him into vtter darkeneſſe] that is, into hell, a place of all miſerie and woe, which is implied by vtter darkneſſe: a fit puniſhment for ſuch kind of perſons; for ſeeing they are full of ignorance, and of ſpirituall darkeneſſe while they liue, God hath prouided that they ſhall hauehave enough of it; they ſhall bee caſt into a place of vtter darkneſſe, where there ſhall be nothing but horror, and anguiſh. And yet if this were all, their ſtate were the more tollerable: but this addeth vntounto the miſerie of the place, that they ſhall bee very ſenſible of that miſerie: which is intimated, when it is ſaid, [there ſhall bee weeping] not ſuch weeping as many times befals men here, when the teares of their eies abate the anguiſh of their hearts: but ſuch weeping as is ioyned with [gnaſhing of the teeth] ſignifying that they ſhould not onelyonly hauehave ſorrow and griefe, but ſuch as ſhould bee mingled with deſperation, and with horrible vexation, and torture: not ſuch as ſhould bee an eaſe vntounto their ſoules, but rather an addition vntounto their woe.
In theſe words then is declared the ſeueritie of God againſt thoſe that come vnworthily vntounto his roiall feaſt: where is ſhewed,
1 Firſt, the cauſe of this his ſeueritie, namely, becauſe they abuſe both him and his banquet in comming with the moſt foule and loathſome garments of the old man; which doe more diſpleaſe the eyes of the Lord, then the moſt baſe and beggarly raiment in the world, can doe the eies of an earthly King.
2 Secondly the manner of Gods proceeding. viz.
1 That hee conuinceth the conſciences, ſo that they are ſpeechleſſe.
2 That he condemneth the perſons vntounto vnuoidable and yet vnſupportable torments.
[Then the King came in.] Verſe 11 From this title which is attributed vntounto the Lord, this doctrine ariſeth: that,
God is the onelyonly abſolute King ouer all the whole world. Doct. 1
Hee it is that is bleſſed and Prince, God the king of the whole world. 1. Tim. 6.15.the King of Kings, and Lord of Lords. This Nebuchadnezzar acknowledged after that the Lord had made him, being the mightieſt Monarch in the world, to become more wretched then the pooreſt man in the world, liuing as a beaſt for ſeuen yeeres together: after that (I ſay) the Lord had abaſed him, and raiſed him vp againe, hee acknowledged that God was the King of all the earth, whereas hee thought before that he himſelfe had been: ſhewing what manner of King he is, Dan. 4.31.32.namely, the moſt high, euerlaſting, of an vnreſiſtable power, ſo that all the inhabitants of the earth are to bee reputed as nothing in compariſon of him.
And the reaſon why the Lord doth challenge vntounto himſelfe this title, Reaſon. to bee the only abſolute gouernour of all the world, is this, that all power whatſoeuer is deriued from him, and limited by him: ſo that all changes and alteration proceede from his al-ruling hand, and therefore good cauſe is there that he ſhould hauehave the glory of all.
This reprooueth them, Vſe. 1 that in words will acknowledge the Lord to bee the onelyonly ruler of heauen and earth, but in their deeds deny it: for what doe they? neuer care to get the knowledge of his lawes, much leſſe to obey them: nay they refuſe to vnderſtand the ſtatutes of the Lord, and riſe vp in open rebellion againſt him: and yet none more ready then ſuch to cry out of others that they are diſloyall ſubiects, ſuch as care not for authoritie, and the like: Indeed thoſe that are ſuch, are much to be commended. But in truth they themſelues in the meane while are the notableſt rebels in that they ſtand out againſt the Lord of hoſts. But they will vaunt and boaſt that they carry themſelues loially towards their Prince, and are carefull to obey authoritie: ſuppoſe for thetime that they doe yeelde outward obedience to the lawes (which yet few ſuch doe) yet if they doe not ſubmit themſelues to Magiſtrates, in, and for the Lord, all their loialtie is nothing worth: for the Apoſtle Iude ſpeaketh of ſome that had mens perſons in admiration becauſe of aduantage, Iude 1….againſt whom he pronounceth a woe: they would fawne vponupon ſuch as were in authority, & hauehave them in high admiration. Oh they were worthy men, & their commandements much to be reſpected: ſo that if they would hauehave them lie or ſweare, or commit any villany, they would be at their becke: and why? for their own aduantage: that they might get ſome commoditie, or clime to ſome preferment, &c. that was their drift, and further then to ſerue themſelues, they regarded neither the perſons, nor places of thoſe that were in gouernment: all their crouching was for aduantage ſake, nothing for conſcience ſake.
Secondly, Vſe 2 ſithence our God is the ſoueraigne Lord & King of heauen and earth, therefore when wee are to ſtand in his preſence, and to draw neere vntounto his table, let vsus with all reuerence and due preparation, and with all feare, and care, and good conſcience, preſent our ſelues before his Maieſtie. The holy Ghoſt himſelfe giueth this aduice concerning an earthly Ptince, that if any bee to ſit at table with a great Ruler, Prou. 23.1.2.3hee ſhould looke vntounto his carriage, and reſtraine his appetite, and not behaue himſelfe rudely and vnmannerly: now if this bee a point of wiſedome, when a man is to feaſt with one that is farre his ſuperiour, to waſh his hands, to hauehave reſpect of his apparell, and if hee hauehave any ſuit better then another, to put that on; and in no ſort to carry himſelfe diſorderly, and vnbeſeeming ſuch a preſence: if (I ſay) a man would, and ſhould deale thus before an earthly Prince, that if there be any failing can but giuegive him a rebuk and check, or inflict vponupon him ſome outward puniſhment; how much more carefull and circumſpect ſhould wee be, when we are to ſit at the Lords table, who looketh not ſo much to the externall behauiour, as to the inward diſpoſition of the ſoule? and if hee finde vsus vnprepared and vnworthy, cannot onelyonly ſmite vsus in the outward man, but caſt both body and ſoule into hell.
Thirdly, Vſe 3 this is for ſingular comfort vntounto all Gods people, ſeeing the Lord their God is the onelyonly Monarch of the world, that exerciſeth his kingdome from generation to generation, this ſhould ſtrengthen them againſt all croſſes, and loſſes, and troubles, and temptations, that though men would toſſe them vp and downe, and trample them vnderunder their feet, and for that end doe euermore plot and practiſe againſt them, yet it ſhall goe well with the righteous, for the Lord raigneth ouer their moſt mortall aduerſaries: and though the times change, and mens affections change, yet their king is vnchangeable; the ſame for euer, in mercy and goodneſſe towards all his true hearted Subiects: hee hath turned eueryevery thing to the good of his Church heretofore, and ſo will he deale with his faithfull ſeruant ſtill euen to the end of the world. And thus much of the perſon of God, that he is a King.
Now for his behauiour, he doth not onelyonly prouide for his gueſts, but is there preſent himſelfe in the aſſemblie of Saints [to ſee the gueſts] not, but he ſaw them before, but this is ſpoken for our capacitie, to ſignifie that as God doth ſee through vsus, ſo he will let men know, and feele, and finde, that hee perfectly diſcerneth what they are, and with what hearts they appeare before him: Doctr. 2 whence ariſeth this point: that,
The Lord taketh notice of eueryevery gueſt that ſitteth at his table.Gods cie is vponupon all his gueſts.
There are many commers, but not all of one diſpoſition: therefore doth hee take a view of them, that their intertainment may be according to their condition and preparation: that if they be good, they may ſpeede well; if bad, they may receiue according to their ill deſerts.
This is euidentin Zephania, Zephan. 1.12.where it is ſaid, that the Lord will ſearch Ieruſalem with lights: not that the Lord needeth candles or torches; but to ſhew that there are many darke corners in mens hearts, where ſinne lies lurking: which if we will not ſearch, the Lord will, and finde out eueryevery corruption therein, as men by burning Lamps come to the ſight of ſuch things as lie hidden in obſcure and darke corners. Heb. 4 13.To the ſame purpoſe is it ſaid, that all things are open, and naked to his eies: and that his eies are a flame of fire; noting vntounto vsus, that hee pierceth and looketh through, and through eueryevery mans heart, eueryevery mans conſcience, and eueryevery mans conuerſation.
Reaſons: Firſt, Reaſons. 1 the Lord hath vndertaken to bring eueryevery ſecret thing into iudgement, therefore muſt hee needs take notice thereof.
2 Secondly, See Maſter Cleauers Sermon on Ioh. 6. Doct. 2. where this point is more largely handled.it is his office to reward eueryevery one as he knoweth his heart, and his workes: and therefore muſt hee of neceſſitie ſearch into the ſame; for otherwiſe hee could not proceed like a righteous Iudge, to giuegive to eueryevery one an equall and perfect reward.
Firſt, for reproofe of thoſe, that becauſe they are admitted by the Miniſter, and allowed amongſt men, and iudged to bee Chriſtians, as men that can bee touched for no groſſe ſinne; Vſe 1 hauehave a very good opinion of themſelues, as if there were nothing elſe required of them: but let ſuch know, Note. that there muſt bee a ſecond ſuruey and ſearch; and where the Miniſter ends, God will begin; and if they cannot hold out in the ſecond examination, and triall made by the Lord, their caſe will bee little better then his, who is found ſitting at the table, without a wedding garment: therefore it ſtands men vponupon to ſee that they bee fitly qualified before they intrude themſelues into the Lords preſence: for he hath firie eies to looke quite through them; and pure cies that can endure no iniquitie in them: and therefore before they come to this great Supper, they muſt by ſearching finde out their ſpeciall ſinnes, and bewaile them, determining to leaue and forſake them, and repairing to the meanes to get ſtrength againſt them.
Secondly, for conſolation: Vſe 2 ſeeing wee ſhall not meet the Miniſter onelyonly at the Lords table, but God himſelfe in his own perſon; this may comfort the hearts of thoſe that hauehave examined their ſoules, and lamented their ſinnes, and hauehave a true deſire to bee reconciled vntounto the Lord, and to obtaine ſuch mercies as doe belong to penitent perſons, they ſhall receiue according to their harts deſire and expectation, euen ſtrength againſt their corruptions and temptations, and freedome from or abilitie vnderunder all maner of croſſes and afflictions: for there the Lord of glory will manifeſt his preſence in giuing to eueryevery one as he knoweth the integrity of their hearts. Earthly Kings, though they bee preſent cannot looke on eueryevery gueſt, nor examine of what country or condition eueryevery one of them is: Note. but the king of heauen hath an eie to eueryevery particular perſon, conſidering what they are, and how affected and prepared: what they did the day before: what thoughts they had, what praiers they make the night before, and that very morning: hee marketh and obſerueth what their hopes are, what their deſires are, what they expect for the preſent and what they purpoſe for afterwards: in a word, hee taketh particular notice of eueryevery good thing in his Saints, to reward it, and of eueryevery infirmity to helpe them out of it.
[And ſaw there a man which had not on a wedding garment.] In that the King ſeeing this man at his table, doth reproue him, and condemne him for his want of good preparation; the doctrine is: that,
It is not ſufficient to come to Gods wedding feaſt, Doct. 3 but wee muſt come as fit gueſts for ſo great a banquet, Fitnes requiſite in Gods gueſtes.and ſuch a glorious preſence.
Iudas ate and dranke the bleſſed bread and wine as well as Peter; yet becauſe hee had a curſed and carnall heart, it was his bane, and laid him more open to eueryevery helliſh temptation, and made him more liable to eueryevery curſe and plague of God, this was all that hee got by it. Matth. 25.So the fooliſh virgins went to meet the bridegrome, with lampes in their hands, making a glorious ſhew, and doing many things in the worſhip and ſeruice of God, yet becauſe they had not oyle in their veſſels, as well as in their Lampes, that is, had not inward graces in their hearts and conſciences, as well as outward ſemblances and ſhewes thereof in their carriage and behauiour, therefore their lights were quickly out, and when others were receiued as fit and meet gueſts, they were reiected and excluded, as vnfit an vnworthy of the Bridgroomes feaſt, and company, ſo that outward tearmes and colours of Religion will not ſerue the turne: many ſhall crie Lord, Lord, who yet ſhall bee bid to depart from Chriſt, Mat. 7.22.23.becauſe they are workers of iniquitie: They bragge they hauehave Propheced, and caſt out diuels, and done many great works by his name, but they did nothing for his name, but for their owne credit, or gaine, or for ſome carnall reſpect or other: and therefore ſeeking and ſeruing themſelues, the Lord eſteemeth them wicked and vngodly perſons, and punniſheth them accordingly.
Now the reaſon of this point is, becauſe the Lord comman, deth vsus as well to come worthily as to come, and as the praiers of the wicked are an abomination vntounto him, ſo are all other ſeruices of theirs: to the vncleane, all things are vncleane: if men bee dead in ſinnes and treſpaſſes, and liue vnderunder the power of preſumptuous ſinnes, the things that are moſt helpfull and profitable in themſelues, are made hurtfull and pernicious vntounto them, ſo that they are thereby made more impure and more vnholy. Vſe 1
Sith there will be ſuch ſtrict examination, and ſuch a ſharpe ſentence of condemnation paſt vponupon thoſe that doe not get them wedding apparell, when they come to this wedding feaſt, this ſerueth to humble eueryevery one that hath at any time come to this roiall feaſt without his wedding garment: as eueryevery one hath ſo often as he came to any of the meanes of ſaluation before hee was effectually called. Note. It was Gods wonderfull merciemercy that wee were not deſtroied in the time of the vnregeneracy, for abuſing his gracious and glorious preſence; and that hee did ſo patienly forbeare vsus, and at length put it into our hearts to put off our foule garments, and to ſue vntounto him for white and pure raiment. And albeit, the Lord hauehave graciouſly ſpared vsus, yet ſhould wee iudge our ſelues worthy to hauehave beene deſtroyed, and be caſt downe for our old ſinnes, leſt they bring vponupon vsus new iudgements.
Secondly, let vsus labour to put on this wedding garment, Vſe. 2 ſeeing it is ſo requiſite and needfull for eueryevery worſhipper of God to be cloathed therewith.What the wedding garment is.
Now, if wee would know what it is, the Apoſtle deſcribeth it in part, Coloſſ 3.12. Now therefore as the elect of God, holy and beloued, put on tender mercy, &c. As if hee had ſaid, ſith God hath choſen you to eternall glorie in the heauens, and propoſed vntounto you a kingdome, that you may raigne with his owne ſonne, therefore doe you lead ſuch a life as becomes heires of ſuch a kingdome, and adorne your ſelues with ſuch graces as may beſeeme the ſpouſe of Chriſt, and thoſe that are the choſen people of the Lord, euen ſuch as are called vntounto holineſſe, and vntounto whom God hath manifeſted his louelove: and ſeeing hee hath forgiuen you ſo many ſinnes, and doth continually paſſe by ſo many of your infirmities, doe you put on tender mercy, &c. he reckneth vp diuers of thoſe particular vertues, whereby hee would hauehave them ſhine forth before men: and firſt he willeth them to put on [tender mercy] not only to hauehave, but to put on a mercifull heart: many hauehave this grace which doe not put it on, that is, doe not ſtirre vp their hearts, nor make them ſenſible of the wants, and neceſſities, and diſtreſſes of their poore brethren: the bowels of compaſſion are not ſo moued within thē, that they out of a fellow-feeling of their griefes, doe proceede from pitying of them, to releeuing of them: but the Apoſtle would hauehave men ſo to be indued with theſe graces, that they put them forth for the vſe of others, as occaſion is offered.
The next vertue which wee muſt put on, is [kindneſſe] wee muſt not be fierce, nor froward, tart nor ſower in our ſpeeches or cariage, but be affable and amiable in our conuerſation, that ſo we may not diſcourage, nor diſcountenance thoſe that hauehave to ſpeake or deale with vsus.
But how may we attaine to this kindneſſe? get [humbleneſſe] which is the next vertue: for whence commeth it to paſſe that men are ſo harſh and rough, ſo loud and full of crying in their ſpeeches? that very true reaſon is, becauſe they are proud: therefore the ſame mind ſhould bee in vsus, that was in Chriſt Ieſus, who was ſtill ready to beare with infirmities, and to pray for his ſoreſt aduerſaries.
The next grace is [meekeneſſe] which conſiſteth in this, that wee bee not buſie and violent in our owne priuate matters, but content to part with our owne right, ſo farre as Gods glory, and a good conſcience doe require.
Another vertue is [long ſuffering] which is fitly ioyned with the former: for ſome might ſay, Obiect. I hauehave ſhewed meekenes and peaceableneſſe in my behauiour, but all will not ſerue the turne, I am ſtill vexed with vnkindneſſe and indignities, and muſt I ſtill put vp all? yes ſurely, you muſt ſuffer long, Anſw. therein imitating the Lord himſelfe: for hath hee not borne long with you? did not he ſpare you many yeeres before your conuerſion? and are you ſo reformed now, that you neede not his long ſuffering and patience?
Oh, Obiect. but thoſe with whom I hauehave to deale are very full of infirmities, and defects. Beare with them then, verſ. 13. Anſw. you are not without imperfections your ſelfe; they put you to the triall now, you know not how ſoone you may put them or ſome others to the like, and therefore ſeeke rather to mend faults then to finde faults: and to helpe men out of them, rather then to bee imbittered againſt them for the ſame.
But there is a quarell betwixt vsus, and what ſhall wee make of that?
The Apoſtle telleth you how to make briefe worke, & how to make the beſt cheapeſt, & moſt Chriſtian end of all controuerſies, & that is, [freely to forgine one another] Obie. Obiect. But who could euer put vp ſuch wrongs, and ſit downe by ſuch iniuries? Anſwer. Anſwer, Chriſt Ieſus could: and therefore it is added, Euen as Chriſt Ieſus forgane you, euen ſo doe ye. There is none of the elect of God, but muſt be driuen to confeſſe that our Sauiour hath paſſed by farre greater matters in him, then hee can doe in any man: yea, and doth ſo ſtill, euen eueryevery day and houre, or elſe it would goe full ill with him: which being ſo, they would not ſticke to forgiue and forget one anothers treſpaſſes and offences, of what kind, and of what degree ſoeuer.
Theſe vertues if wee can get and exerciſe, it is certaine that we hauehave the wedding garment, and therefore may boldly and comfortably ſtand before him that hath pure and fiery eies: for ſay that he hate all iniquitie (as indeede hee doth) with a deadly hatred: if we do ſo too, God and we are of one mind, and of on ſide, & he will neuerlay any of our ſins vntounto our charge.
Thus hauehave wee heard what the wedding garment is: now it is further to be conſidered, Who muſt beſtow the wedding garment. Reuel. 19.7.8.how we may come by it: and the way is, to goe vntounto Chriſt Ieſus for it: for his ſpouſe muſt be cloathed and decked by himſelfe, who is the Bridgrome: and therefore he exhorteth the Church of the Laodiceans that was poore, and miſerable, and blind, and [naked] to buy of him [white raiment:] Reu. 3.17.18.(which is the righteouſneſſe of Saints. Renel. 19.8.) that their filthy nakedneſſe might not appeare, but bee couered through the righteouſnes of Chriſt, which maketh vsus as righteous heere, Pſal. 31.as we ſhall bee when wee come to heauen, though we cannot ſee it ſo clearely, nor apprehend it ſo fully. Now we ſee where it may be bought; the next queſtion will be, how it muſt be bought?
And for anſwer thereunto, How it muſt bee gotten.we muſt know that three things are to be performed.
The firſt is, Put off our ragges.that we muſt put off our owne filthy and ragged cloathes, to wit, our ſinfull and corrupt natures, and our bad and vile conuerſation, as the Apoſtle willeth the Epheſians, Caſt yee offeoncerning the conuerſation in time paſt, Epheſ. 4.22.the old man, which is corrupt through the deceiuable luſts. This then is the firſt dutie, by ſound and hearty repentance to make a riddance of all groſſe ſinnes, and to purge our ſelues as much as poſſibly we can from all infirmities: for certaine it is, that the wedding garment can not be obtained, vntill wee bee fit for the ſame. The old man and the new will not agree together. Wherefore when the Prophet Iſaiah exhorteth men to come and buy, Iſa. 5.5.7.&c. he ſaith, Let the wicked forſake his waies, and the vngodly his own imaginatiōs, &c. now then we forſake them, when with purpoſe of heart wee cleaue vntounto the Lord, and depart from iniquitie: and that is as farre as any man huing can goe, to intend and deſire to doe all good duties, and to leaue the contrarie euils.
The next thing required of him that would buy this white raimēt is, Deſire it.that he muſt much eſteem, and deſire it for the thirſtie ſoule alone ſhall be ſatisfied with good things. Now that we may get this ſpirituall affection, Iſa. 55.1.we muſt labor to hauehave a ſight of our miſerable eſtate while we are naked and deſtitute of this raiment; and of our happy caſe when we ſhal be adorned therwith, which being well conſidered of, will make vsus more to affect it, then all the treaſures of the world.
Thirdly, he that would bee a good chapman, and procure himſelfe theſe heauenly robes, Seek it where it may be hadmuſt come to the places and ſhops where he may buy and hauehave choice for his mony: which are, where the word is powerfully preached, and the Sacraments duely adminiſtred. Thence muſt theſe robes be fetcht whereby all naked ſoules may be couered, and the moſt deformed creature may be beautified: Iames 1.18. 1. Cor. 10.16.the word is it which worketh grace and together with the Sacraments doth continually increaſe the ſame: ſo that thereby the Lord conueieth vntounto vsus whatſoeuer legacies Chriſt hath deſerued for vsus. And thus we ſee how the wedding garment may bee come by: our owne ragges muſt be reiected, this muſt be deſired and ſought for where it is to be found.
A third vſe of this point, Vſe. 3 may bee for an exceeding great comfort vntounto them, that hauehave put away their ſinnes by godly ſorrow, and hauehave gotten an appetite to the food of their ſoules, they may come as welcome gueſts, and ſuch as hauehave put on the wedding garment.
This is for terror vntounto thoſe hypocrites, Vſe. 4 who though the Lord doth call vponupon them, and profer them his ſonne, and his ſpirit and his kingdome, yet they will not part with any ſinne, for the obtaining of theſe excellent things; but hauehave their appetites ſo taken vp with earthly things, that they hauehave no mind to ſpirituall things, neither wil they come to the meanes, nor repaire to the market, where this royall cloathing is to be had; but abſtaine from the word, and eſpecially from the Sacarment. Theſe are much to be condemned and ſharply to be rebuked as deſpiſers of the holy things of God.
Oh, but one liues in malice, an another in vncleaneſſe, &c. Obiect. and therefore they forbeare comming.
This is the moſt wretched excuſe of all: Anſw. why doeſt thou not get out of thy malice, and leaue thy filthineſſe? wilt thou preferre the ſatisfying of thy luſt before the ſauing of thy ſoule? what is this but plainly to refuſe and to reiect the Lords banquet? Note. and can ſuch looke to eſcape the heauie hand of the Lord? if they were worthy to be deſtroied that ſtaied away vpō this pretence, I hauehave married a wife, and therefore I cannot come: I hauehave bought oxen, and therefore I cannot come? What then do they deſerue that will abſent themſelues vnderunder this colour, I liue in malice, and therefore I cannot come: I muſt follow my ſenſual and diuelliſh luſts, and therefore I cannot come? if the workes of our callings may not in any caſe keepe vsus from the Lords feaſt, then much leſſe may the works of the fleſh and of the diuell.
Verſe 12. Doct. 4 [Friend, how cameſt thou in hither?] Doctrine. When God hath to deale euen againſt ſinners, God deales in a peaceable manner euen with ſinners.yet hee dealeth in good and peaceable termes. Friend (ſaith hee) how cameſt thou in hither? what warrant hadſt thou thus to abuſe my preſence and mine ordinances? Thus God debateth the matter with him peaceably and quietly, and conuinceth him of his fault before he condemne him for it. So hee dealt with Adam when hee had eaten the forbidden fruit, and thereupon fled from God, and hid himſelfe amongſt the trees of the garden, Adam (ſaies he) where art thou? Gen. 3.9.q. d. why doſt thou flie from mee and leaue the place of thy calling? Haſt thou not eaten of the tree whereof I commanded that thou ſhouldeſt not eate? Hee comes not vponupon him in violence or furie, but quietly cals him by his name, and in coole maner reaſons the matter with him. In like manner deales Chriſt with Iudas, Friend, betraieſt thou the ſonne of man with a kiſſe? as if he ſhould hauehave ſaid, Iudas, howſoeuer this kiſſe may ſeem to proceed from your louelove, yet indeed it is otherwiſe, as being appointed as a token to deſtroy me, that ſo I may be apprehended, and condemned, and put to death; this is not plain & faithfull dealing with your maſter.
The reaſons, why God taketh this courſe: are,
Firſt, Reaſons. 1 becauſe this milde and gentle dealing maketh men ſee their faults more euidently: whereas paſſionate, haſtie and violent ſpeeches doe either diſcourage, or imbitter the heart.
Secondly, if there be proceeding to puniſhment, the puniſher is much cleared by this meanes: for when the offence is quietly laid open to the view of the offender, ſo that hee cannot but confeſſe his guiltineſſe, then muſt hee needs acknowledge that hee is iuſtly and equally dealt with when punniſhment is inflicted vponupon him.
This is for our imitation, that if wee would hauehave any partie ſet downe and humbled for his ſinne; we ſhould endeauour in the quieteſt and beſt maner to conuince him of his fault. Vſe as hard arguments as we will (for ſo the Lord doth) but withal look that we vſe ſoft ſpeeches: for that is the way to make men thinke hardly of themſelues; whereas the contrary will cauſe them to thinke hardly of vsus. And heere are ſuch to be blamed as when any thing is diſtruſtfull vntounto them, are preſently hot and boiſterous, and loud, and crying: and ſo rather hurt the eare by the loudneſſe of their voice, then helpe the heart by the force of their reproofe: whence ariſe theſe two inconueniences. Firſt, that the partie lookes not ſo much to his owne failing, as to their paſſion: and ſecondly, as hee is vnconuinced, ſo they are not eſteemed: but though they hauehave the right on their ſide, yet they looſe the due regard of their cauſe & reuerence of their perſons. And therefore the Apoſtle telleth Timothy that the ſeruant of God muſt not [ſtriue] but muſt be gentle towards all men: hee muſt not be clamorous and violent, 2. Tim. 2.24.25but ſuffer euill men patiently, inſtructing them with meekeneſſe that are contrary minded, &c. for this is the way, if there bee any, to bring them to ſound repentance that they may come out of the ſnares of the diuell. This (I ſay) is the way, to let them ſee good reaſons againſt their ſins, and a good affection towards their perſons: theſe are the beſt helps, and hereby we ſhall be ſure to pleaſe God; and if the partie will euer bee broken, it muſt be by the weight of good arguments, preſſed in meekeneſſe of wiſdome, and proceeding from a mercifull heart.
But they are vile and wicked perſons with whom I am to deale, ſuch as deſerue little mildneſſe: Bee it ſo? Obiect. Anſ. yet wee ſee here when God was to reaſon with a reprobate that was ready to bee turned into hell, hee proceedeth calmly and quietly againſt him. And ſo dealt Ioſhua with Achan, that had committed ſuch execrable wickedneſſe, as that the whole hoſt of God ſped the worſe for him: Ioſhua 7.19.My ſonne (ſaith he) I beſeech thee giuegive glorie vntounto the Lord God of Iſrael, and make confeſſion vntounto him, &c.
Secondly, this is for conſolation. Vſe 2 Will the Lord giuegive ſuch good tearmes vntounto repropates that are to be caſt into hel fire? then ſurely hee will much more vſe mildneſſe towards his people: if Gods enemies hauehave good wordes from him, then what may his friends expect at his hands?
[And hee was ſpeechles.] Doct. 5 Doct. Though ſinners hauehave many excuſes and colours, Sinners ſhall to be put ſilence.when they are to deale with men like themſelues, yet when God commeth to examine and ſift their conſciences, they ſhall hauehave nothing to ſay for themſelues.
This is to bee obſerued in Iudas, that though hee were very ſuttle, and a notable cunning hypocrite, yet when the Lord wakened his drouſie conſcience, he brake foorth into a plaine confeſſion, I hauehave ſinned, betraying innocent blood. Hee had no manner of defence or Apologie for himſelfe in the world.
The reaſon of this point is, Reaſon. 1 becauſe the conſcience is the Lords officer, and it cannot but ſpeake truth when God will hauehave it, through the light of knowledge which God hath put into eueryevery mans ſoule by nature: and that is the ſoreſt and ſharpeſt accuſer that can be.
Further, the Lord can ſet all their works in order before them, and write them as it were in great letters, that a man may runne and read the ſame.
If then we would be able to ſtand before the Lord at the laſt dreadfull day of iudgement, Vſe. 1 when the bookes ſhall bee laid open, and eueryevery man ſhall bee iudged according to his works then let vsus take that courſe which will make vsus able to doe ſo: and that is, to get holy and ſound louelove, and to teſtifie our louing heart, by our louing behauiour; not to louelove in word alone but in deed. Iob. 3.18.19. Chap. 5.17.Thereby ſhall wee aſſure our hearts before him, and hauehave boldneſſe in the day of iudgment: ſo that pure and Chriſtian louelove with the fruites of it, is the beſt meanes to make vsus with confidence and comfort to hold vp our heads in the day of accounts.
Secondly, Vſe 2 this is for comfort againſt al the falſe clamors and accuſations that are raiſed againſt Gods ſeruants: the wicked here hauehave great matters to charge them with, and hauehave much to ſay for their vnrighteous proceeding: but at the day of the Lords reckning, they that hauehave moſt to ſay now, ſhal hauehave leaſt to ſay for thēſelues, & little doth any know how ſoone he may b called vntounto the bar. Therefore let Gods children commend thēſelues vntounto God in wel-doing: he is the great Iudge of the whole world; and with him righteous men ſhall hauehave good hearing in their iuſt and righteous eauſes, and all euill men ſhall be put to ſilence. Godly men ſhall lift vp their heads with glory, and wicked ſinners ſhall ſtop their mouthes with ſhame.
Verſ. 13. [Binde him hand, and foot.] Hitherto of the examination, & conuictiō of him that had not on a wedding garment. Now followeth this ſentence, well befitting the partie offending, [bind him hand and foot] hee had abuſed his hands & his feet, and diſhonoured God by his whole body, and therfore iuſt it is that he ſhould be puniſhed in that: [take him away] becauſe hee had onelyonly beene in the Church, but not of the Church; at the meanes, but not profited by them; therefore muſt he now be ſeparated from all communion with God, or his Saints: [And caſt him into vtter darkeneſſe] Seeing he loued darkeneſſe more then light, therefore he ſhall hauehave enough of it. Hee muſt be caſt into a hell of darkeneſſe. Doctr. 6 Out of all which this generall point may bee noted that the ſpeciall time and place of the puniſhment of wicked men is after this life in hell fire, heere vngodly men hauehave libertie both of hand and foote, When and where wicked mens puniſhment ſhal be.and the Saints of God are in greater reſtraint: but why is that? Becauſe ſinners ſhall neuer hauehave their full meaſure of woe, till they be caſt bodies and ſoules into hell fire: at which time they ſhall be made capable of the extremitie of all miſeries, becauſe their iniquities are growen to a full height.
Therefore let vsus neuer enuy their proſperitie, Vſe. 1 nor thinke that God taketh no notice of their ſinnes, becauſe he delaieth to inflict puniſhment vponupon them for the ſame. Iudges doe cauſe notorious malefactors to be repriued ſometimes, but it is in no great fauour vntounto them, though in the meane time it may be they ſharply correct their owne children: ſo doth the Lord deale, ſeuerely chaſtiſing thoſe that are of his owne familie, but letting reprobates thrine in their ſinfull waies, that in the end he may pay them home for all.
Secondly, Vſe. 2 ſith wicked mens puniſhment ſhall be principally in hell, and the Church ſhall neuer be fully ridde of them till then. Therefore let vsus not be diſcouraged, though for a while, tarres be mingled with the wheat: there is ſome vſe of them, and God ſeeth that wee hauehave need of ſuch launders now and then, whilſt wee remaine vponupon the face of the earth: but when wee come to heauen wee ſhall be quite freed from them: and therefore in the meane time let vsus not take ſuch offence at them as Browniſts doe, but wait Gods time when he ſhall command his holy Angels to ſeparate them from amongſt vsus, and to giuegive them their due in the lake that burneth with fire and brimſtone for euer.
Thirdly, Vſe 3 let vsus obſerue this from the contrarie, that as wicked mens full iudgement, ſo godly mens full paiment is deferred till the laſt day. They hauehave many comfortable refreſhings here, but at that day they ſhall be bathed in a whole ſea of comforts.
As ſinners at that time ſhall be depriued of all good things, and bee vexed with all manner of euils, ſo the Saints on the other ſide ſhal be exempted from all euill, and be brought to the enioyment of all good things: as ſinners ſhall bee perfectly miſerable, ſo ſhall the Saints be perfectly happy: as the one ſhall be ſenſible of their wretchednes, ſo ſhall the other be of their bleſſednes; and as the one ſhall be euerlaſtingly miſeſarable, ſo ſhall the other be eternally happy: in a word, there ſhall bee eueryevery way as much ioy and felicity in heauen (and more too) then there ſhall be woe and anguiſh in hell. Which ſhould ſtay vsus from fainting vnderunder our croſſes and ſorrowes, our temptations and corruptions: Note. wee can eaſily thinke that wicked men hauehave an ill bargaine, though they enioy the pleaſures of ſin for a ſeaſon, becauſe they muſt come to ſuch torments in the end: and why ſhould not we iudge, that we hauehave a good bargaine, though wee paſſe thorow the fire, and be in the Lords furnace for a while, ſith wee ſhall attaine to ſuch ioies at laſt, as farre furpaſſe the reach of any mortall man.