The Parable of the Great Supper Opened, Sermon 12
SERM. XII.
Luke 14.21.
—Then the Maſter of the houſe being angry, &c.]
CHAP. I.
THeſe words begin the fourth general part of the parable,foreign a foreign, 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.foreign, appetere, ſc. vindictam. Being angry,] the Greek word ſignifies the inflammation 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 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.foreign The fruſtrating of expectations makes a man angry. So God was angry with his Vineyard, 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 delight in men as they cloſe with his Son: he hath accepted us, foreign, 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, 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 his lips, the embraces of his armes to all eternity.
CHAP. IV. Said to his ſervant, &c.]
THis phraſe ſuits well with that in v. 17. where the ſervant was ſent to ſay to them that were bidden. There the ſervant ſpoke to the Gueſts, here the Lord ſpeaks to his ſervant: intimating to us, that thoſe who came in the name of the Lord, muſt ſpeak in the words of the Lord, delivering the Goſpel-errand in the way and manner to others, as God delivers it to them. Hence obſerve,
Obſerv. God ſpeakes unto his ſervants, the meſſengers of the Goſpel, that which they muſt ſpeak to others, Luke 1.70. The Revelation of Divine truth in divers manners heretofore, was all from God, firſt ſpeaking to his Prophets, and then to his people. God ſpake of old in divers manners, Heb. 1.1. as
Sect. 1.
1. By dreams. Thus God revealed to Jacob the myſtery of Chriſt as mediator in the repreſentation of a Ladder, reaching from earth to heaven,Antiqui fingebant ſomnium deum alitem et volatilem. Gen. 28.12. This was in the night, being retired from worldly buſineſs, that God revealed his mind by dreams. Theſe Divine dreams were ſent upon weighty occaſions, and they left a certain perſwaſion, and inward ſenſe of God's preſence upon the ſoul, ſaith Muſculus.
2. In a moſt familiar manner: Thus God ſpake to Moſes face to face, as a man ſpeaketh to his friend, Exod. 33.11. A ſpecial priviledge that Moſes had above the reſt of the Prophets. God ſpeaking to him, not by the mediation of an Angel, as to others, nor yet by any form or ſimilitude, nor yet with terrour and amazement as to others, but he ſpake with God familiarly.
3. By Urim and Thummim: Joſephus ſaith, they ſhined, if Iſrael marched forward: they ſhined not, if they were to ſtay.which words ſignifie light and perfection, Exod. 28.30. They ſeem to be two precious ſtones given by the Lord himſelf to be ſet in the breaſt-plate of the High Prieſt. The manner how God revealed himſelf by Urim and Thummim is not ſet down in Scripture. It is conceived to be as an holy ſign, that the Lord was to inſpire the High Prieſt with an anſwer as Sampſon's hair was not his ſtrength, but the ſign of it.
4. By Viſions. Thus God revealed the knowledge of Chriſt as a mighty one, Pſal. 89.19. This was in the day, as dreams in the night. In theſe viſions there was. 1. The repreſenting of ſpiritual things by ſenſible forms. Hence God is ſaid to multiply viſions and to uſe ſimilitudes by the miniſtery of his Prophets, Hoſ. 12.10. A plain diſcovery of deep myſteries. Thus the King of Babylons coming againſt Jeruſalem was repreſented by a great Eagle, Ezek. 17.3, 12. a fit Emblem, as appears by the collation which the Prophet makes. As theſe predictions were called viſions, ſo the Prophets were called Seers, and they were Hieroglyphical Teachers, giving inſtructions by Emblems. 2. There was alſo the irradiation, or ſhining light on the minds of the Prophets, whereby there was the certain knowledge of thoſe divine truths imparted to them. Ezekiel ſaith, the heavens were opened, and he ſaw the viſions of God. The opening of the heaven, and the opening of the underſtanding do make an undeniable demonſtration of the point, Ezek. 1.1. There was alſo. 3. The impulſe of the ſpirit, whereby they were ſtrongly carryed to make known that to others, which God made known to them. Hence the word of the Lord, and the Hand of the Lord, are joyned together, Ezek. 1.3. The word of the Lord came expreſly to him with that evidence and clearneſs, that he could not withſtand it: and the hand of the Lord was upon him. The ſpirit of the Lord took hold of him, and made him carry that word unto the people.
5. By inſpiration, infallibly to ſet down in writing the mind of God. Thus in old time holy men ſpake, as they were moved, or foreign, forcibly moved by the Holy Ghoſt, 2 Pet. 1.21. carryed out of themſelves, not ſpeaking their own mind, but the mind of God. In ſpeaking of which, the Pen-men of Scripture often ſpake againſt themſelves; they minded not their own perſonal credit or diſcredit as other writers do.
Sect. 2.
The Revelation of divine truth to us in theſe laſt days is ſpoken from God by his ſon, Heb. 1.2. That eminently faithful ſervant of God, Iſa. 53.11. here we muſt conſider. 1. Chriſt ſpake thoſe words to others, which his father ſpake to him, John 17.8. he communicated of his father's ſecrets. 2. The Apoſtles ſpake thoſe words which Chriſt ſpake to them, 1 John 1.3. Paul received all that he delivered, 1 Cor. 11.23. and he delivered all that he received, Act. 20.27. he declared the whole counſel of God. Now 3. Miniſters ſince are to ſpeak that which is ſpoken in the Doctrine of the Prophets and Apoſtles, and no other Doctrine upon the pain of a curſe, Gal. 1.8.
The reaſons why it is thus, are
1. That the word which is ſpoken, may appear to be the word of God, and not of men, 2 Theſ. 2.13. though coming by men, yet not coming from men.
2. That thoſe that ſpeak the word may appear to be men of God, and ſufficiently furniſht for that great work they take upon them, 2 Tim. 3.16, 17. God is their Teacher; they are ſervants of God for the good of men.
3. That thoſe who obey the word that is ſpoken, may appear to be men fearing God, trembling at his word, Iſa. 50.10.
4. That thoſe who diſobey the word which is ſpoken, may appear to be contemners of God, how ſhall men eſcape, that neglect ſo great ſalvation, concerning the delivery whereof there is ſuch evident demonſtration, Heb. 2.2, 3, 4.
CHAP. V.
Uſe 1. THis ſhews us, that the preaching of the word is to be delivered as the Oracles of God, 1 Pet. 4.11. not raſhly, and waveringly, but reverently, and reſolvedly. The Prophets of old durſt not give out any thing to the Church, but what God firſt gave out to them, Hab. 2.1. So what is now ſpoken, muſt be fetched from the holy Scriptures. Away then with their practice, who thruſt the decrees of men upon people for the ordinances of God.
Then muſt not the preachers of the word ſeek to pleaſe men, for if they ſhould, they ſhould not be the ſervants of God, Gal. 1.10. every ſervant muſt ſtudy to pleaſe his own maſter: Miniſters muſt not ſtudy to gratifie the humours of their hearers: nor muſt they claw the itching ears of humorous ones. Thoſe that do ſo, are not God's builders, but the Devil's dirt-daubers.
Uſe 2. Yet this doth not make, but that preachers may conſult with humane Authors. Paul cites the ſaying of an Heathen Poet, Tit. 1.12. Though humane Learning be not ſo requiſite for the delivery of the plain truths of the Goſpel, yet it is very material for the confuting the ſubtil cavils of the oppoſers of 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 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 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.] foreign propriè ſignificat exire in expeditionem, & ad pugnam contra hoſtes. Novar.Criticks obſerve its uſe, 1. In a military expedition. There is indeed a Militia in the miniſtry, 2 Cor. 10.4. the work of it is to wage war againſt mens luſts. 2. For going out by authoritative commiſſion, as Mark 1.38. Act. 1.21. Thus miniſters are to go out,De miſſione ad oſſicium uſurpatur. go when they are ſent: as we heard on ver. 17. The word we are now to faſten upon, is that word [Quickly,] it is ſwift, upon the wing. Here note,
Obſerv. God would have a quick, or ſpeedy diſpatch of the Goſpel-meſſage, Mat. 10.7, 10. This appeareth.
1. In the Promiſe: God himſelf did make a quick diſcovery of the Goſpel-myſtery. The promiſe of the ſecond Adam came into the world ſoon after the ſin of the firſt Adam, Gen. 3.15. As man continued not long in his ſtate of innocency, ſo neither did he continue long in his ſtate of Apoſtacy, without the hope of recovery. As ſoon as ever man drank in the deadly poiſon of ſin, God provided the bloud of Chriſt as an Antidote for the ſame.
2. In the Type. The children of Iſraels deliverance out of Egyptian bondage, was a type of our deliverance from wrath to come. And the Paſſeover was a ſign of, that deliverance which they were to eat in haſte, Exod. 12.11. becauſe they were ſent out of the Land of Egypt in haſte, ver. 33. Solomon in his Royalty was a type of Chriſt in the excellency of the Goſpel. The Pſalmiſt therefore ſpeaking of him, ſaith, His tongue was the Pen of a ready writer, Pſal. 45.2. dexterouſly ſetting forth Chriſt in all his glory.
3. In the Propheſie: Iſaiah ſpeaking of Chriſt's throne, ſaith, there ſhall be the haſting of righteouſneſs, Iſa. 16.5. diſpatching buſineſs without needleſs delays.
4. In the performance in the days of the Goſpel. There was a going forth quickly within a few days after Chriſt's Aſcenſion, Act. 2. This is Salmeron's gloſs upon the words of our Text. Thus then, in the Primitive times the Apoſtles did go out quickly. St. Sohn ſets it out by the Hieroglyphick of a white horſe, and his Rider going forth conquering and to conquer, Rev. 6.2. The Emblem of thoſe Apoſtolical preachers might well be a white horſe: white for their purity of Doctrine, Diſcipline, and Converſation. Horſes for their ſwift preaching of the Goſpel. An horſe by the Heathens was dedicated to the Sun becauſe of its ſwiftneſs. Euſebius ſpeaking of the ſpreading of the Goſpel by thoſe Primitive preachers,foreign. Euſeb. Hiſt. l. 1. c. 22. ſaith, that it ran through the world like a Sun-beam. And St. Paul exhorts the Theſſalonians to pray, that the word might have ſuch a free courſe, 2 Theſ. 3.1.
So in the reforming times in Luthers days: How many godly and learned men did go out quickly, and ſpread the Goſpel far and near? Luther, Calvin, Melancthon, Zuinglius, Zanchy, Peter Martyr, Bucer, Muſculus, Eccleſiae Anglicana reformationem deſperaſſet aetas praeterita, admiratur praeſens, obstupeſcet futura. Scultet. annal.Oecolampadius, Latimer, Cranmer, Ridley, &c. on this ſide, and on that ſide the Seas, there were very many, viz. Thoſe Angels which came flying with the everlaſting Goſpel in the midſt of heaven, Rev. 14.6. So the Learned interpret that place. The Goſpel had a ſwift paſſage by diligent preaching, by Printing good Books, by Tranſlating the holy Scriptures into vulgar Tongues, by Catechizing youth, by publick Diſputations, by 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.
This work is brought to paſs.
1. BY the Aſcenſion of Chriſt, who went up in the Chariot of a cloud, Act. 1.9. which moves ſwiftly: and upon his Aſcenſion the ſpirit came down in the form of fire, Act. 2.3. which is quick of motion.
2. By the operation of the ſpirit. 1. Giving utterance to them that ſpake: for thoſe Primitive preachers ſpake as the ſpirit gave them utterance, Act. 2.4. uttering divine Apothegms, the Oracles of God. 2. Making entrance into them that heard. The word in their mouths (called the ſword of the ſpirit) was ſharp and penetrating. It is ſaid, the Angels went whither the ſpirit was to go, Ezek. 1.12. ſo do the Angels of Churches, the Miniſters of the Goſpel.
The reaſons why it is thus are theſe,
1. Becauſe things of the greateſt worth (and ſuch the Goſpel-meſſage is) are to be ſpeedily diſpatcht. If a pardon be to be ſent to one that is ready to be executed, he that carrys it muſt make haſte. Letters of great importance have this writ upon their backſide poſt-haſte.
2. Becauſe both thoſe that preach, and thoſe that hear the Goſpel too, are but creatures, Mark 16.15. therefore preachers are to make as much baſt as they can in delivering the Goſpel-meſſage to their hearers, who have but a little while to be hearing.
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 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 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:foreign. Latini quo que utuntur vocabulo platea pro vla urbis latiore. Plaut. & Terent. according to that commiſſion 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,] foreign, 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, foreign 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 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 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.
The reaſons why God will have the Gospel preached openly, are
1. TO ſhew the ſoveraign uſe of the Goſpel: The leaves of this tree of life are for the healing of the Nations: Rev. 22.12. it is for redemption out of every kindred, and Tongue, and people, and nation, Rev. 5.9.
2. To ſhew the honourable employment of the work of the preaching of the Goſpel: it is a work none need be aſhamed of, Rom. 1.16. God's meſſengers appear openly in the ſtreets; they are not aſhamed to hold up their wares againſt the Sun. Their preaching in the light, and upon the houſe tops, Matth. 10.27. ſheweth, that preaching is juſtifiable before all the world.
3. To ſhew the good will of God, who would have all come to the knowledge of the truth, 1 Tim. 2.4. he is no reſpecter of perſons, but in every place thoſe that fear him are accepted with him, Act. 10.34, 25. he ſends the goſpel-invitation into the ſtreets and lanes without prefering one houſe before another.
4. To ſhew the inexcuſableneſs of men in refuſing the goſpel-offer. They cannot plead they never heard of it. Not only the duſt of the ſtreet, but the ſtones, and houſes of the ſtreet will riſe up in judgment againſt thoſe who refuſe the goſpel preached.
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 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 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, that there may be no ſuch complaining in our ſtreets, Pſal. 144.14.