The Parable of the Great Supper Opened, Sermon 7
SERM. VII.
LUKE 14.18.
They all began to make excuſe.
CHAP. I.
THe next thing conſiderable is,Lyra in Gloſs. Ordinar. how ready, or forward they are to refuſe. They began to make excuſe.] Lyra ſaith here, the Kingdom of heaven is ſhut againſt none, but ſuch as ſhut it againſt themſelves, and that by the profeſſion of their own language. They began. Man begins the quarrel, though God begins the pacification. They began, and ſo continued,Chemnit. in loc. as that Greek word, foreign denoteth, putting off the grace offered, till they excluded themſelves from true happineſs. Here note,
Obſer. That men exclude themſelves from the good things of the Goſpel: when God begins to offer them life and ſalvation, they begin to refuſe it.
1. They exclude themſelves from the grace of the Gospel, as
1. From the outward means of grace, Goſpel-ordinances, Church-priviledges: they put the word of God from them, Act. 13.46. they thruſt it away in a rude manner. Walking in Goſpel-ordinances is called order, Col. 2.5. Men therefore who refuſe to walk orderly, or regularly, according to the rule of the Goſpel, do deprive themſelves of the priviledges of the Goſpel.
2. From the inward work of grace: here men exclude themſelves by reſiſting the Holy Ghoſt, when he cometh by his motions to their hearts, Act. 7.51. This is called ſometimes quenching of the spirit, 1 Theſ. 5.19. grieving the spirit, Eph. 4.30. vexing the spirit, Iſa. 63.10. This is done by many reiterated acts of oppoſition unto ſpiritual motions. A man is grieved, when one doth him a diſcourteſie, but when he ſhall go on to heap up diſcourteſies, this ſtirreth up vexation: ſometimes it is called Tempting the spirit, Act. 5.7. ſometimes despiſing, or offering despite to the spirit, Heb. 10.29. this is the higheſt injury that any can offer to the ſpirit of grace.
2. They exclude themſelves from the glory of the Gospel.
They ſhut themſelves not only out of the kingdom of grace here, but alſo out of the kingdom of glory hereafter, judging themſelves unworthy of everlaſting life, Act. 13.46. their own actions paſſing judgment upon them, that they are not meet, nor fit to inherit glory.
CHAP. II.
Queſt. HOw do men exclude themſelves?
Resp 1. By ſin in the general, and in ſpecial by unbelief. This hindred the Jews from entring into Canaan, Heb. 3.19. this broke them off from all ſpiritual communion with God, Rom. 11.20. Sin is truly a man's own, what his ſin doth, he himſelf doth. And as for the ſin of unbelief, it is an unwillingneſs to cloſe with Goſpel-proviſion, John 5.40.
That men exclude themſelves from grace and glory will thus appear.
1. God doth not exclude man.
1. Conſider the perfect ſtate of grace wherein God made man. God made man upright, Eccleſ. 7.29. man might then have gone to heaven in his Primitive natural ſtrength.
2. Conſider the plentiful means God hath prepared for the recovery of loſt man: bread enough, and to ſpare, Luke 15.17.
3. Conſider the free offer of grace which God makes to men in ſuch indefinite and general terms, Mark 16.15. None are to be put by from hearing the Goſpel preached, and none are to be put by from other ordinances, that will ſubject themſelves to the Goſpel preached, ſubmitting to the rules thereof. Yea, Chriſt is ready to receive all that come to him, John 6.37.
4. Conſider the influence of divine grace, which prevails upon many to everlaſting life, through Chriſt Jeſus, Heb. 2.10.
2. The Devil cannot exclude man from happineſs, 1 John 4.4.
He may preſent objects, and ply men hard with his ſuggeſtions, but he cannot force the will of man. Satan doth what he can to undo man: he tempts men to ſin againſt God, and accuſeth men for ſin before God; but his power is limited, God hath him in a chain, and will not ſuffer his ſervants to be tempted above meaſure. So then, if God doth not, and the Devil cannot, it followeth, that men exclude themſelves from happineſs.
CHAP. III.
Uſe 1. THis informs us, that mans worſt enemy is himſelf: men naturally are cruel to their own ſouls, Hoſ. 13.9. ſelf-deſtroyers. Man carrys the fire in his own boſom which conſumes him. Men corrupt themſelves, and ſo deſtroy themſelves, Jude ver. 10. corrupting themſelves ſpiritually, clouding their natural reaſon, and hindering the ſuper-natural actings of the ſoul; and ſo corrupting themſelves eternally; drowning themſelves firſt in ſin, and then in perdition: And man's great torment in hell will be by reflecting upon himſelf. This is the never dying worm, Mark 9.44. the furious reflecting of a man's own conſcience upon his former wilful folly.
Uſe 2. Take this Caution. Though men exclude themſelves, yet where God is pleaſed to put forth ſufficient grace, man cannot hinder his own ſalvation. Though ſuch is the nature of man's will, that it cannot be forced, yet ſuch is the power of God's grace, as to overcome the will of man.
Uſe 3. Be exhorted, not to caſt away your ſelves; no, not upon any pretence whatſoever. Begin not to make your plea from any outward priviledge,foreign. Iſidor. Luke 3.8. look to the power of godlineſs, and fruits of righteouſneſs, and reſt not in any form of Religion, leſt one day you begin to ſay to the mountains, fall on us, Luke 23.30. Yield your ſelves unto God, Rom. 6.13. fear him. This is to begin to be wiſe, Prov. 1.7. The beginning of the Olympian combats was the putting off their garments: caſt away your filthy rages, your ſins, not your ſouls: come into the kingdom of grace, and go on till you come to the kingdom of glory. Examine your ſelves, whether you are in a ſtate of grace: prove that, and it will be evident, you do not exclude your ſelves, neither ſhall you be excluded from happineſs.
CHAP. IV. To make excuſe, &c.]
WE are now to conſider the plauſibility, or hypocriſie of the refuſal. The Greek word,foreign deprecari, repudiare, recuſare. foreign Plutar foreign Ariſtid. foreign. Porphyr. which is here tranſlated [excuſe] ſignifies to refuſe; ſo it is uſed by ſeveral Authors. Though as Marlorat upon this verſe takes notice, that 'tis elegantly interpreted to excuſe, becauſe excuſing is a refuſal with the allegation of a reaſon, ſuch is the re uſal in this Text: the Refuſers pretend reaſon for what they do, ſome colour and pretext for their practice: excuſe the matter they would, though it be but a poor ſhift they make. Here note,
Obſerv. Sinners have their excuſes, pleas, and ſhifts for what they do. There be thoſe, who will have none of Chriſt, and yet would put it off fairly if they could, Pſal. 36.2.
Queſt. What are the excuſes, or pleas which ſinners make?
Resp. 1. They plead multiplicity of worldly buſineſs, as here in the following words of my Text: So in Matth. 22.5. men pretend, that their particular callings to maintain their families require ſo much time, that they cannot afford time for the ſerious duties of Religion.
2. Men plead the frequency and urgency of outward temptations: they make the preſenting of an object an excuſe for the irregularity of their act…g. Men are ready to excuſe themſelves by accuſing others. Thus Adam ſaid the fault upon …he woman, and the woman upon the ſerpent, Gen. 3.12, 13. how ready are people to ſay, ſuch a one temp…ed me, and perſwaded me, without reflecting upon the naughtineſs of their own hearts in yielding, 1 Sam. 15.9, 15, 21.
3. They plead the ſociety and fellowſhip of others in their way, Prov. 1.14. they ſhall fare no worſe than ſuch and ſuch. Nay perhaps, ſome may be ready to flatter themſelves by the foul faults of holy men, whiles they read of Noah's drunkenneſs, Lot's inceſt, David's adaltery, &c. never minding the repentance of thoſe holy men. Thus, as ſome abuſe the vices of Saints to profaneneſs, ſo others abuſe the vertues of Saints to ſuperſtition.
4. They plead the weakneſs of their nature, when they are overtaken with paſſion, drunkenneſs, or uncleanneſs, and they cry out, we are but fleſh and bloud, no Saints or Angels, what would ye have of us? are we not all ſinners?
5. They plead the ſmalneſs of the fact, excuſing their ſins by extenuating them: dealing with their debts towards God, as the unjuſt Steward did by his Maſters debts, ſetting down fifty for an hundred, Luke 16.6. pounds are made ſhillings, ſhillings pence, pence farthings, and farthings nothing. Great ſins are made little ſins, and little ſins no ſins.
6. They plead their purpoſes and intentions to do otherwiſe than they have done: ſome are ſemper victuri, as Seneca ſpeaks, trifling away their time ſo long, till they fool away their happineſs. They ſay it is time enough to mind Religion hereafter; they hope when they are older, they ſhall be wiſer: and they have heard of ſome that have been converted, and accepted at the laſt.
7. They plead the unneceſſarineſs of ſuch ſtrictneſs in Religion: fair and ſoft goes farr; what needs there ſuch ado? Acts of charity, the evidence of piety, ſeems profuſeneſs to ſome, Mark, 14.4. and ſome that are backward themſelves, are angry with others for being more liberally minded.
8. They plead the ſafety of their perſons, and ſecurity of their Eſtates, Joh. 11.48. 'tis dangerous to mens outward welfare to be too zealous in matters of Religion. He that follows truth too cloſe at heels, as one ſaith, may have his brains daſht out. When the Emperour ſent to the Athenians to give him divine honour, take heed ſaith Demades, you be not ſo buſie about heavenly matters, as to loſe your earthly poſſeſſions.
9. They plead an impoſſibility to fulfil the law of God: framing to themſelves this damnable illuſion, and ſoul-deceit, that ſeeing they cannot with all their care ſatisfie the law, they will looſen the reins of concupiſcence to all manner of iniquity: do what good they car, they ſhall break the law: and do what evil they will, they can but break the law.
10. They plead the inequality of God's ways. This is the higheſt ſtep, when men charge God with their ſins. To excuſe themſelves, they will accuſe God himſelf, calling his ways ruggid and unequal, Ezek. 18.24. as though God were unequal in electing of perſons, Rom. 9.18, 19. that he ſhould chaſe ſome, refuſe others: that he ſhould make choice of the unlikelieſt perſons for natural parts to do him ſervice. And as though he were unequal in the governing of the world, that his will ſhould be a law: this men think hard, who meaſure God by themſelves; that ſome ſhould have ſo much, and others ſo little in the world: that the wicked ſhould proſper, and the Righteous ſuffer. Finally, as though he were unequal in the conferring of rewards, that thoſe who have wrought but one hour, ſhould have as much as thoſe who have born, the heat of the day, Matth. 20.12. and as though God were unequal in the inflicting of puniſhments, that when all deſerved to be damned, ſome only ſhould be damned, and others ſhould go free.
Queſt. Why do ſinners make excuſe?
Resp. 1. It is the nature of fallen man ſo to do, Gen. 3.12, 13. fin and ſhifting came into the world together. The fleſh wants not excuſes, nature needs not to be taught to tell her own tale.
2. Sin is ſo ugly, that ſinners will not have it appear in its proper colours; therefore foul ſins muſt have fair names to make them go down the better. As luſt muſt be called love, Prov. 7.18. ſhould ſin appear in its curſed nature, and wretched effects, it would affright men, that they could take no pleaſure in committing it.
CHAP. V.
Uſe 1. THis informs us of the madneſs of wickedneſs, Eccleſ. 7.25. that men ſhould thus dote upon the great enemy to their ſouls: to excuſe ſin, and plead for that, what is it but for a man to reaſon himſelf out of heaven? it is in effect to beſpeak their miſery, to tell God, they care not to be ſaved, or they will damn themſelves.
Here alſo ſee the difference between ſinners and Saints: the one extenuate and excuſe their ſin, the other aggravate their ſin, Pſal. 51.4, 5. They that have grace. 1. They acknowledge and confeſs it, and that with all the circumſtances of it, and with the riſe, or root of all ſin, viz. Original c…rruption. 2. They bewail it, Rom. 7.24. bemoaning themſelves becauſe of it, Jer. 31.18. their enclinableneſs to break God's laws is ready to break their hearts. 3. They revenge it, 2 Cor. 7.11. out of deepeſt ſelf-abhorrency buffeting the fleſh, and abridging themſelves of thoſe lawful comforts which they have abuſed. Mary Magdalen wiped Chriſt's feet with the hair of her head, which ſhe had formerly abuſed unto pride and wantonneſs.
Uſe 2. Though ſinners excuſe their ſin, yet their ſin will accuſe them. Now it is ſo by fits, as their conſciences are awakened, which fly in their faces, and bring their ſins into remembrance, Rom. 2.15. and hereafter it will be done to ſome purpoſe; ſo that their preſent excuſing of ſin is but as the hagging of a ſerpent in their breaſt to ſting themſelves to death. Though men endeavour to hide their ſin, yet they may be aſſured, their ſin will diſcover them, and find them out, Numb. 32.23. Moreover all the pleas and excuſes of ſinners are ſuch as cannot ſtand before God's righteous Tribunal. Sinners and ungodly ones with all their excuſes ſhall not ſtand in the judgment of God, Pſal. 1.5.
Uſe 3. Do not deceive your ſelves by vain excuſes, or falſe reaſonings, Jam. 1.22. the Greek word is foreign, a term of Art implying a ſophiſtical argument, or falſe ſyllogiſm: as thus, They that hear the word ſhall be ſaved: But we hear it, Ergò. Oh do not thus cheat your ſelves! Practice what you hear the mak… of an erroneous principle the bottom of hope is dangerous and deluding. Conſider, that the hope of the hypocrite will periſh: it is compared. 1. To a ruſh, Job 8.12, 13. which, as it yields no fruit, ſo it withers ſooner than other herbs, that are not ſeated ſo near the water. 2. To a Spider's web, ver. 14. as ſoon as houſes come to be cleanſed, down go cob webs: and when God comes with the boſom of deſtruction, hypocrites periſh from his preſence, Iſa. 33.14. ſtubble and chaff, and Spiders webs, will never be able to ſtand before the fire and the wind, and the beſom of his wrath.
CHAP. VI. The firſt …d …nto him, I have …ought a piece of ground, and I muſt needs go and ſee it, &c.]
THe excuſes which theſe Recuſant gueſts make,Lyra in Gloſs. Ordin. are ſeveral, as appeareth by the particularizing of theſe …ree, by which Lyra would have meant thoſe … Capital Crimes, Pride, Cove…ouſneſs, Luxury. But Sa…meron (though a Papiſt) puts by that interpretation as impertinent,Advertendum eſt in omni…s his ex…uſationi…s nihil ad luci, quod ſit per ſe malum, ſe…onesta tantum & licita exercitia, &c. Salmer. in loc. becauſe the three things here mentioned, are no ſins in themſelves, but honeſt and lawful: as our Interpreters do likewiſe take notice of, which gives us occaſion to note ſomething from all the three excuſes put together, before we take a view of them apart: none of the three …e…ng to …e condemned in themſelves, but the immo…erate affection which men bear to them, and the unlawful uſe which they … of them, that being the raine of men. Hence I note,
Obſer. That the unlawful uſe of lawful things is the ruine of many: 'tis the caſe of all theſe three here mentioned, Matth. 22.5, 7. I ſhall give ſome inſtances of this nature; and begin with thoſe in this Parable, as
1. Purchaſing, buying of a piece of ground. 'Tis lawful to buy and ſell, yea needful: it upholds propriety, without which men would live moſt confuſedly. Propriety is the boundary, which keeps off men from devouring one another, it diſtinguiſheth perſons, families, and countries, ſo that what upholds that, muſt needs be lawful, and very convenient, and ſuch is purchaſing, Jer. 32.7. yet how is this abuſed to the ruining of mens ſouls, through their covetouſneſs and oppreſſion, in laying houſe to houſe, and field to field, Iſa. 5.8. how many do buſtle for room in the world, as though they were born for no other end than to enlarge their territories and dignities.
2. Farming: employing yokes of Oxen to till the ground: This is lawful, though our ſins have made the whole Creation groan; yet 'tis lawful for us to uſe the creatures for our need; and this of Tillage is very needful. The firſt man was an Husband-man in his innocency, God put Adam into the Garden to dreſs it, Gen. 2.15. So that Gardening, plowing, graſing, is lawful, but the abuſe of this r…ines many, while they ſo dig in the earth, as to neglect looking up to heaven, unto that. God which teacheth men to plow and ſow, Iſa. 28 26.
3. Marr…ng: which is ſo lawful, that it is the only way lawfully to people the world by, to maintain Churches and commonwealths upon the face of the earth. It was ordained in the ſtate of man's innocency for mutual comfort, Gen. 2.22. 'tis continued ſince the fall, and now is a ſpecial remedy againſt ſin, 1. Cor. 7.2. yet the abuſe of this undoes many, when they obſerve not God's bounds in entring into it, nor God's ends in their uſing it, but beſot themſelves with it, as in the days of Noah.
4. Eating and Drinking, which is ſo lawful and needful, that it is the ordinary way to continue the individuals of mankind, to keep alive particular perſons: ſo bread is the ſtaff of life, yet the abuſe of meats and drinks undoes many; when men do not only feed their bodies, …t alſo pamper their luſts, which they ſhould not make proviſion, for Rom. 13.13, 14.
5. Recreation: it is lawful to refreſh our minds and bodies with honeſt and harmleſs exerciſes, but the abuſe of this in the timing of it, allowing themſelves as much, or more time for play than for work, this ruines many. The wiſe man having ſpoken of honeſt and lawful pleaſures, which a good man may …ake in this life, Eccleſ. 2.24. he preſently proceeds to the timing of all things, Chap. 3. which is diligently to be obſerved.
6. Apparel: this is lawful, and very uſeful, and in ſome ſort neceſſary to ſafe-guard us from the injury of the weather, and from the ſhame of ſin; yet the abuſe of it undoes many, as to the materials of it, when that exceeds the bounds of mens Eſtates; and as to the faſhion of it, when that exceeds the bounds of modeſty. Though apparel muſt be put on, yet there is a putting on of apparel condemned, 1 Pet. 3.3. when 'tis ſcarce uſed as a covering, but as a bait.
7. The hair of our heads; 'tis lawful to wear it, yet how doth the abuſe of it tend to the ruining of many: the exceſſive lenght of it, frizzles and buſhes of vanity maintained by many men: though that order which God hath ſet in nature condemneth ſuch exceſs, 1 Cor. 11.14. as likewiſe the cutting of it by women. God hath puniſhed this unnatural exceſs in hair by that loathſome diſeaſe in the hair called plica polonica, as Hercules de Saxonia hath obſerved.
CHAP. VII.
NOw let us ſee ſome acts of the unlawful uſe of lawful things, as
1. When lawful things are uſed contrary to the owner of them, when men employ the creatures which he giveth againſt himſelf, Hoſ. 2.8. as here God complaineth of their giving his wine, and oil, &c. unto Baal. So elſewhere he complaineth of their giving his Children to Molech.
2. When lawful things are uſed contrary to the nature of them: as when men will place a ſign of the love and favour of God in the bare enjoyment of worldly poſſeſſions. God hath placed no ſuch thing in them, Eccleſ. 9.2.
3. When lawful things are uſed contrary to the manner wherein we ought to partake of them; as feeding upon the creatures without fear, Jude ver. 12. in reference to God, without any …ear of his preſence, or diſpleaſure: as to themſelves and others, without any fear of hurt or ſhame; feeding unmeaſurably, luſtfully; making the plenty God hath given them, but as fodder, and fuel to their luſts.
4. When lawful things are uſed contrary to the end of them; viz. God's glory, and man's good.
This comes to paſs from the corruption of man's nature, which is ready to …urn all into poiſon, and poiſon is ready to …: this like that herb in the portage t…a… made the ſons of the P…phets cry o…, Oh …ho… of God, there is death in the p…t, 2 King. 4.39, 40.
CHAP. VIII.
Uſe 1. IF the abuſe of lawful things undoes many, then the uſe of … will, 1 Cor. 6.9, 10. ſuch …s lying ſ…ea…ing, ſwearing, ſcoffing, wh…ing, &c. … is called an undefiled inheri…ce, 1 Per. 1.…. either God muſt change his mind, or men muſt change their manners, or elſe there can be no heaven for polluted ſinners.
This alſo informs us, that there is no condition, but it hath its temptation. That which is very lawful, may be near unto that which is ſinful and hurtful, when we think our ſelves fartheſt from ſin, we may be ſoon overtaken with it. Art thou ſingle, th…u maiſt think thy ſelf free from worldly cares? art thou marryed, thou maiſt think my ſelf free from carnal luſts &c? but alas! how doth experience evidence our ſelf-deceit herein!
Uſe 2. Though the unlawful uſe of lawful things undoes many, and ſo we ought to be very wary about the uſe of many lawful things, yet
1. Let no man call that unlawful and forbidden, which is lawful, Act. 10.15. though the Goſpel doth ſtrictly tie us, as to the ſubſtantial parts thereof, yet it gives a great latitude as to externals. 'Tis indeed hard to deal in the world, and not to be defiled; yet let that bear the blame that ſhould, the carnal luſts within us, not the worldly things without us.
2. Let no man cenſure another for the uſe of thoſe things which are lawful, Who art thou that judgeſt another man's ſervant? Rom. 14. ver. 4. we are fellow ſervants ſerving one Maſter; we ſhould not judge one another, but refer all judgment to the Maſter.
3. Let no man bind up himſelf from the uſe of lawful things. Though it be good as occaſion may ſerve, to forbear that which we may lawfully do, yet it is not good raſhly to tie up our ſelves by vows from ever uſing ſuch things again. Amercements, and ſtrict puniſhments (methinks) is ſafer for the preſerving of a body politick, or natural, than vows or oaths; this latter proving ſuch a ſnare many times.
Uſe 3. Make a r…ght uſe o… Chriſtian liberty about lawful and indifferent things, Gal. 5.1. for theſe things moſt men do offend. Things expreſly forbidden are too groſs for a face that is but modeſt by profeſſion; but in things indifferent there appearing a character of lawfulneſs ſtampt upon them, men are apt to grow too peremptory in their uſe. Wherefore as to ſuch things, look not only at the lawfulneſs of things, but at the expediency of them, 1 Cor. 10.23. that is thus.
1. In reference to God, look at things as they tend to his glory, the exalting of his name and worſhip, and take heed of all that derogate from his glory, Rom. 14.6.
2. In reference to your ſerves, look at things as they ſuit with that profeſſion of Religion which you have taken up;foreign. have a care that ye walk worthy of your vocation, Eph. 4.1. ſeemly, comely, or anſwerable to the grace of that Goſpel which you profeſs: it is not comely for grown men to act as little children; nor for men of faſhion and quality to play the peaſants: ſo neither is it comely for Chriſtians, to do all that hath a ſhew of lawfulneſs.
3. In reference to others, whether good or bad. The good are either weak Chriſtians or ſtrong; if weak, do not deſpiſe them; if ſtrong, do not judge them. And be ſure to mind the things that make for peace, 1 Cor. 16.14. If men are bad, yet …o walk, as …o g…ve them no occaſion of off…ce, but …o win upon th… by your pure and peaceble carriage tow…s them.
Secondly, ſo uſe thoſe worldly things, which are …a… I in themſelves as not to abuſe them, 1 Cor 7.31.
1. Do … abuſe your worldly rel…ions, ver. 29. as not by the exc…ſs of your behaviour, ſo neither by the deſect …; let no earthly relation hinder you in the exerciſe o… your duty in relation unto God. If you weep in the loſs of wife or child, do not weep over much. If you rejoyce in the marriage or a Wife, or birth of Children, do not rejoyce over much, v. 30.
2. Do not abuſe your worldly poſſeſſions; be as if you poſſeſſed them not. It is g…od to be as D…vid, and St. Paul, as a weaned child from, … as a crucified man to the things here below. Things that are gl…ed together, how hard are they parted aſunder!