The Parable of the Great Supper Opened, Sermon 6
SERM. VI.
Luke 14.18.
And they all with one conſent began to make excuſe, &c.]
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) 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. foreign 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 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.
This refuſal is general.
1. In reſpect of the Doctrine of the Goſpel, which men generally look upon as ſtrange and incredible, and ſo will not believe it, but rather ſcoff at it. Thus it was when St. Paul preached Jeſus, and the Reſurrection at Athens. Anaſtaſis, Occumenius.the Greek word for the Reſurrection, they took for ſome new God ſaith Occumenius. Some of Chriſt's hearers, heard him, wondered, and ſo departed.
2. In reſpect of Goſpel-diſcipline, which ſeemeth hard, ſo men will not ſubmit to it. Thoſe that take up Chriſt's yoak, muſt deny themſelves, how hardly are men brought to put their necks to his yoak? Many are reſolute againſt Chriſt's government, Luke 19.14. his Laws and Ordinances are ſlighted by many.
3. In reſpect of Goſpel-profeſſours, men generally contemn them as deſpicable, and care not for their company, John 7.49. Some will have no converſe with them: others bitterly reproach them, and deſperately perſecute them; and how few do heartily cloſe with them!
Q. Why is this refuſal ſo general?
Resp. The three grand enemies of man's duplicate page duplicate page ſalvation do oppoſe Goſpel-proviſion.
1. The world, or the powers of the earth without us. And though ſome do overcome the world, 1 John 5.4. yet experience tells us, how many the world overcometh with its frowns and favours.
2. The fleſh, or the power of corrupted nature within us: our carnality is contrary to the ſpirituality of the Goſpel, Rom. 8.7. the Goſpel bids us make no proviſion for the fleſh, Rom. 13.14. that is for ſinful luſts, but the fleſh would have all proviſion for it ſelf.
3. The Devil, or the power of hell beneath us, who blinds the minds of unbelievers, 2 Cor. 4.4. they cannot ſee the excellency of the Goſpel, thence it comes to paſs, they oppoſe it ſo much. Men generally do no better, becauſe generally they know no better, 1 Cor. 2.8.
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 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 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 [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 foreign, aut foreign Beza. foreign. 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 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, 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 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.
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, 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, 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 duplicate page duplicate page 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.