The Parable of the Great Supper Opened, Sermon 9
SERM. IX.
LUKE 14.19.
And another ſaid, I have bought five yoke of Oxen, and I go to prove them, I pray thee have me excuſed.
CHAP. I.
THis verſe conta…ns another plea, put in by one of the Gueſts, who refuſed to accept of Goſpel-proviſion: and 'tis managed as the former. Here is firſt the allegation of the plea, then the urging it with ſome ſeeming reaſon, and colouring it with a parclel of fair words. The plea alleged, is a bargain bought of five yoke of Oxen. Salmeron interprets theſe words of thoſe who ſuffered the loſs of eternal life,In hoc deſignantur, qui propter negotia juſta & emolumenta quae ex illis percipiunt, vitae aternae jacturam faciunt. Salmeron. by too much minding the things of this life in their worldly buſineſs. This ſeems to be the true ſenſe of the words, by comparing this Text with other Texts of Scripture, which expreſs the uſefulneſs of Oxen, as to mans preſent life, Pſal. 144.14.Peculium & pecunia a pecore. Prov. 14.4. The ancients dealt much in Cattel, and Oxen were in great eſteem with them. Their Goods and Money were denominated from Cattel, becauſe their Riches conſiſted in Cattel, and their Money was ſtampt with the image of it. The Athenians ſtampt their Money with the figure of an Ox, as Macrobius teſtifyeth. So that the buying five yoke of Oxen comprehendeth all manner of negotiation in the world. Hence obſerve,
Obſerv. That worldly employments are heavenly impediments. Theſe earthly occupations, are ſpiritual avocations, Luke 10.40.
CHAP. II.
Sect. 1.
THeſe worldly employments, or enjoyments, which are ſuch impediments, are
1. Worldly callings: thoſe particular ſtates or conditions of life, wherein men buſie themſelves about the things of this life: that way wherein men trade and traffick one with another for their preſent ſubſiſtence: the abuſe of which the Apoſtle rectifies, 1 Cor. 7.20, 21, 24. Men are apt to let their particular calling encroach upon their general calling of Chriſtianity, not allowing God that little time which he hath reſerved from their particular callings for the exerciſe of Religious duties.
2. Worldly poſſeſſions, Matth. 19.22. This hindered the rich Young man from following Chriſt. I have bought five yoke of Oxen, ſaith he in my Text, that is, I have the things of this world about me to buſie me. In the former excuſe we had the Farm, in this the ſtock of the Farm. The uſe of Oxen is partly for food, 1 King. 19.21. and the ſtalled Ox is for a full table, Prov. 15.17. Herod…tus ſaith, that the Perſians roaſted an Ox whole upon their Birth-day feſtivals. A full table for the body keeps many from minding the feaſt of fat things for the ſoul. Oxen are alſo for labour, they are ſtrong to labour ſaith the Pſalmiſt, made uſe of in the plough and cart. What pains do ſome take in tillage and carriage, where in Oxen are made uſe of, inſomuch that they uſually ſlubber over Religious exerciſes?
3. Worldly titles: I have bought five yoke of Oxen, and I go to prove them. As there is a proving to try the quality of the beaſt, ſo likewiſe to try the title of the bargain. One of Chriſts company came to him to have an inheritance divided, but he would not intermeddle with any part of ſecular Government, but doth part of his own office by preaching againſt covetouſneſs, Luke 12.13, 14, 15. worldly titles have ſeveral writings, ſundry conveyances, many flaws belonging to them: and though the writings run, To have and to hold, yet there is little hold to be had of many of them.
4. Worldly diſcourſe: I have bought five yoke of Oxen, and I muſt talk of my bargain. They that are of the world, speak of the world, 1 John 4.5. follow a worldling from a Sermon, you ſhall hardly hear him ſpeak one ſavoury word of all thoſe divine truths which he heard; but follow him from a Fair or Market, ah! how experimentally will he diſcourſe of all worldly commodities.
Sect. 2.
Theſe worldly things prove heavenly impediments in general thus, not cauſally, but occaſionally meeting with mans corruption. More particularly thus.
I. They occaſion the breaking out of ſeveral inordinate affections, as
1. Inordinate deſires. The more worldlings have, the more they crave: they are like the horſleech, the grave, the barren womb, and the fire, that are never ſatisfied, Prov. 30.15, 16.
2. Inordinate anger: what wrath and fury is vented by men about the things of this world?
3. Inordinate fear leſt they and the things they dote upon, muſt part from each other.
4. Inordinate ſorrow for worldly loſſes: the rich man in the Goſpel, when Chriſt bid him ſell all and give to the poor, was exceeding ſorrowful, Luke 18.23.
II. They occaſion the ſtopping up the paſſage to the kingdom of grace; they deprive men of the communion of Saints upon earth, and they occaſion the ſhutting up the gate to the kingdom of glory, Matth. 19.23. Pſal. 15. The worldling is no inhabitant for heaven.
CHAP. III.
Uſe 1. SEe here how mans nature within him makes the creature without him ſuch an h…nderance to him in heavens way. Hence it comes to paſs, that
1. Men are grown more Heatheniſh by the creatures. The Egyptians worſhipped the Ox as a God, a fine ſhaped Ox, and the Iſraelites imitated them, Pſal. 106.19, 20, 21. Men with us worſhip the Ox alſo, that is, when men put their confidence in their wealth, conſiſting of Cattel, as Oxen, Sheep, &c. or conſiſting of Money and Land, in which reſpect covetouſneſs is called Idolatry, Coloſ. 3.5.
2. Men naturally are more brutiſh than the creatures. The Aſs knows his owner, and the Ox his Maſters crib, but man doth not know his Maker and Redeemer, Iſa. 1.3. the Ox by his lowing ſhews its dependance upon you, but do you by your praying ſhew your dependance upon God.
'Tis no mans wiſdom then immoderately to deſire worldly employments, or to overbuſie himſelf with them, for a man brings himſelf under a curſe by lading himſelf with thick clay, Hab. 2.6.
Uſe 2. For Caution: it is not the meer having of worldly enjoyments, or uſing of worldly employments, that is any hinderance to a man in heavens way. Job had 7000 ſheep, 3000 Camels, and 500 yoke of Oxen; he was the greateſt man of the Eaſt, and the holieſt man too, Job ….1, 2, 3. a rare conjunction: great was his piety,Ex ingentibus Jobi divitiis valdè locupletatur ejus ſanctitas. Pined. in loc. becauſe he continued Godly in the midſt of his greatneſs.
Uſe 3. Then keep within compaſs in the purſuit of worldly employments, that they may be no impediment to you in heavens way. To this purpoſe
1. Uſe right means in getting worldly enjoyments, Prov. 21.5. in buying or ſelling take heed of over-reaching; get not treaſure by a lying tongue. 'Twas a notable ſpeech of Eraſmus, if he ſpake in good earneſt; that he deſired wealth and honour, no more than a feeble horſe doth an heavy cloak-bag.
2. In your uſing worldly enjoyments, make earth ſubſervient to heaven, Luke 16.9. purſue earthly things with an holy indifferency, and improve them for an heavenly end. Moreover, be exhorted to ſpiritualize this Doctrine by following heavenly employments.
1. Employ your ſelves about an heavenly calling, Heb. 3.1. in this calling trade at home by divine meditation, and abroad in an exemplary converſation.
2. Employ your ſelves about heavenly poſſeſſions. And here let Chriſtians look at that which they have not only in preſent poſſeſſion, but alſo in reverſion, 1 Cor. 3.22.
3. Employ your ſelves about an heavenly title, labour to make your Calling and Election ſure; and to clear your title to, and evidences for heaven, by knowing that your names are written in heaven.
CHAP. IV. And I go to prove them.]
IN theſe words the plea was urged, which was before alledged. I go] it is in the preſent tenſe. The worldling thinks there is time enough for heaven, but for the preſent he reſolveth eagerly to purſue the things of this world. The word foreign, ſignifies to make an exact tryal. A metaphor taken from ſearching, or trying metals, or from the practice of men, which examine thoſe that ſtand for an office. Thus this Farmer in the Text was very exact to prove, or try his Oxen, to ſee whether they would bear the yoke, and draw. Here obſerve,
Obſerv. That men are very careful and curious to prove what they have of the things of this world, Eccl. 1.13.
I. This appeareth by the ſeveral things that men do prove.
1. To begin with that in the Text, the Cattel which men uſe. If a man buy a yoke of Oxen, he proves them, to ſee whether they be for his turn: if he buy an horſe, he will prove it to ſee how it goes, or draws.
2. The Land which men occupy. If men buy a field, they will view it, to ſee the quality of the ground, how good it is. If any controverſie ariſe, they will meaſure it, to ſee how much there is of it.
3. The Money that men buy Land or Cattel with, they will try it. Hence we read of Gold tryed, 1 Pet. 1.7. men prove metals by the fire, to ſeparate, and conſume the droſs: by the touch-ſtone, to diſcern good metal from counterfeit: by the ſcales, to ſee whether it be full weight.
4. Men will try their food. Their Wheat is meaſured, Rev. 6.6. and the bread that is made of it is weighed. Phyſick alſo is tryed, a probatum eſt doth well at the end of a Receipt.
5. The cloath you wear is tryed; and your leather is ſealed in the Market.
6. The very High-ways you travel in, you will have Officers appointed to be Surveyours of them.
II. This alſo appeareth by the courſe men take to prove what they have.
1. By laviſhing away much precious time, riſing up early, ſitting up late in following after theſe things. Time is precious, and looks at eternity, and 'tis great pity it ſhould be ſquandered away about trifles, but how apt are men ſo to do?
2. By commencing coſtly Suits at Law, to try the title of what they have. Men by their quarrelſome contending thus one with another, ſhew the weakneſs of their judgment, and the ſtrength of their paſſions, 1 Cor. 6.6, 7. methinks it were mens wiſeſt courſe to try that firſt, which uſually they come to at laſt, viz. a Reference: of thoſe that go to Law, we may ſay as Charondas once did of thoſe that go to Sea: though he wondred not at thoſe that went once, yet he did at thoſe who went again.
3. Wearing their bodies with hard labour: how do men run and ride even to the ſurfeiting of their bodies for the increaſing of their Eſtates!
4. Waſting their ſpirits with carking cares, not with a care of diligence, but with a diſtracting care, ariſing out of diſtruſt of God's providence, Phil. 4.6. the care of the event, which belongs to God, not to us, 1 Pet. 5.7. this choaks the word, Matth. 13.22. ſuch cares in the mind, are like thorns in the fleſh, they prick and wound the conſcience.
CHAP. V.
THe reaſons why men are ſo careful to prove what they have are theſe.
1. That they may know what they have: men care not to be at uncertainties about theſe worldly vanities; they love to know what is their own: though the things themſelves be but of an uncertain and periſhing nature, yet men love to be at ſome certainty about them.
2. That they may uſe what they have. Wherefore is any thing but for ſome uſe or other? therefore money is ſaid to anſwer all things,Quò mihi divitia, ſi non conceditur uti? becauſe with it men may have wherewithall to ſupply any of their outward wants, Eccl. 10.19. money may be turn'd into any thing.
3. That they may delight in what they have: rejoyce and be merry in what they do enjoy, Eccl. 3.12. it is well, when good Huſbandry and good content can dwell together.
4. That they may hold what they have. Men are apt to gripe hard, and claſp cloſe the things of this world, and that they may have the faſter hold, they make the ſurer tryal.
5. That they may the better diſpoſe of what they have: when men can hold their goods no longer in their own hands, yet then they would have it in no other hands but by their appointment. Their ſubſtance they leave to their Relations, Pſal. 17.14. and their will ſtands in force when they are gone: and their heirs are careful to prove the will, to make all therein contained more ſure unto themſelves.
CHAP. VI.
Uſe 1. HEre you may ſee how worldlings practice will riſe up in judgment againſt them, who are ſo careful in proving their worldly eſtate, but take no care at all to prove whether they be in a ſpiritual eſtate. They are careful to prove the Oxen they plow with, but are careleſs in proving the faith they profeſs with. They will look that the Gold they take be not too light, but take no courſe that themſelves be not too light; and ſo when God comes to weigh them in the balance of the ſanctuary, they are found too light, Dan. 5.27.
Here the Saints practice is juſtified in ſpiritual things, from the worldlings practice in earthly things. If the Farmer in the Text be ſo diligent to go, and prove the Oxen which he bought, may not the Bereans be as diligent to prove the word they have heard, Act. 17.11. ſhall worldly heirs preſently go and prove the will of thoſe that have left them an Eſtate? and ſhall not the heirs of heaven go and prove the will of the…r heavenly father? ſurely it concerns God's children to prove that good, and acceptable, and perfect will of God, Rom. 12.2.
Uſe 2. For Caution, though ſome may be too careful, yet others may be too careleſs in proving what they have of the things of this world. The field of the ſlothful is overgrown with thorns, Prov. 24.30. and ſo his poverty comes ſwiftly and irreſiſtibly. Seneca called ſloth the Nurſe of beggary, and the Mother of miſery. And Sol…mon calleth the ſluggard, brother to the prodigal, Prov. 18.9.
Secondly, though worldlings are ſo careful to prove what they have, yet they ſhall not long hold what they have of the things of this world. Riches make to themſelves wings, Prov. 23.5. they were never true (ſaith one) to thoſe that truſted them.
Uſe 3. Spiritualize this point: be careful to prove all things in reference to the good of your ſouls, 1 Theſ. 5.21.
1. Prove Doctrines: as Lapidaries do their ſtones, as Gold-ſmiths do their metals. Add to your diligence in hearing, prudence in diſcerning.
2. Prove Perſons: try the ſpirits, 1 John 4.1.
1. Prove Others, eſpecially thoſe that bring Doctrines contrary to the Doctrine of Chriſt. The Scripture tells us, we are not to receive them into our houſes, nor bid them God-ſpeed, 2 Ep. John 10. let us alſo prove all private perſons, that would have any intimacy of acquainta…ce and communion with us.
2. Prove Your ſelves: examine and prove your own ſelves, 2 Cor. 13.5. —1. Prove your heart, be …re that ye be upright in the main, ſee that you regard not iniquity in your heart, Pſal. 66.18.—2. Prove the graces that are ſeated in your heart: try the truth of them. 1. Try the truth of your faith by the effectualneſs of it, 1 Theſ. 2.13. That is effectual, which attains its end. Now the end of ſaving ſaith is to receive Chriſt, as he is offered in the Goſpel. That is alſo effectual faith, which worketh by love. 2. Prove the truth of your repentance by the ſpiritualneſs of its ſorrow, a ſorrow according to God, 2 Cor. 7.10.
3. Prove the truth of your obedience by the univerſality of it, Pſal. 119.6. look at commands as they come from God, and not as they ſuit with your intereſt.
CHAP. VII. I pray thee have me excuſed.]
HEre we meet with the ſame words we had before. Before we conſidered the words more generally, now we ſhall conſider them more particularly, as to [Thee] and [Me] in the words,Si inimici fuiſſent, non rogaſſent, ut excuſarentur, ſed temerè reſpondiſſent. Marlor. in loc. with the manner of the excuſe. I pray [Thee] the meſſenger ſent, who is as well the peoples mouth to God, as well as God's mouth to the people. Have [Me] excuſed. Me] that am no wilful oppoſer of what you ſay, that do not diſſwade others from receiving what I refuſe, and that do give you a reaſon for my refuſal. Have me excuſed.] Give in ſome reaſon to the Maſter of the feaſt, that I may ſuffer no damage by my refuſal:foreign qui ex parte in cauſa eſt foreign, qui cauſam aſſignat propter quam. So Plutarch uſeth the word. or manage the reaſon well for me that I have alledged. So much the Greek word for [Excuſed] importeth.
Sect. 1.
Obſerv. There be thoſe, who are no wilful oppoſers, nor yet true receivers of the Goſpel-meſſage, that preſume they ſhall fare the better for Goſpel-meſſengers. And they be ſuch as theſe,
1. Such as do not condemn the Doctrine of the Goſpel, as Gallio, who was not like thoſe wicked Jews, who haled St. Paul to the judgment-ſeat, to have his perſon condemned for that Doctrine which they had condemned, Act. 18.12, 13.
2. Such as do not abide inſenſible under the preaching of the Goſpel, but come to convictions, and ſemi-perſwaſions, convinced of the truth of what is ſpoken, and almoſt perſwaded to cloſe with it, as Agrippa, Act. 26.27, 28.
3. Such as do not perſecute Goſpel-preachers, nor think them fit to be perſecuted. As thoſe hearers of St. Paul, who ſaid, This man doth nothing worthy of death or bonds, Act. 26.31, 32. Theſe were not ſo furious, as thoſe Elders with their Oratour Tertullus, who called Paul all to naught, Act. 24.5.
4. Such as do not diſſwade others from the profeſſion of the Goſpel; they are not ſo furious and imperious, as to tyrannize over the conſciences of others.
Sect. 2.
Now that thoſe who are not wilful oppoſers, yet are no faſt friends of the Goſpel may thus appear,
1. Though they do not condemn the Doctrine of the Goſpel, yet if they do not obey it, they do not receive it by faith, nor expreſs it in an holy life. St. Pauls Doctrine came to the conſcience of Felix to awaken and affright him, but he would not let it come to his heart to rectifie and reform him: he could not but receive that Doctrine in the fear of it, but would not receive it in the love of it.
2. Though they may reform ſomething, yet they will not reform every thing that is amiſs. Herod in hearing and ſeeing John, did many things, yet he would not part with his Herodias, Mark 6.20.
3. Though they do not perſecute the preachers of the Goſpel, yet they do not prize them, ſo as to improve the advantage by them, neither are they much troubled when others do abuſe them, like Gallio, caring for none of theſe things, Act. 18.17.
4. Though they diſſwade not others from the profeſſion of the Goſpel, yet they diſhearten others by their careleſs practice. The example of ſome hath a ſpecial influence into the practice of others.
Now theſe preſume to fare the better for Goſpel-meſſengers by their ſee…ing to, or for the Miniſters, when they are in diſtreſs, as Saul did for S…muel, 1 Sam. 28.15. when men are in danger, or near to death, then they would have a word o… petition ſpoken for them; a word of counſel ſpoken to them; a word of approbation ſpoken of them. Then they cry, oh Sir! pray for me, ſpeak ſome words of comfort to me; what think you of me, &c?
The grounds of this their preſumption are theſe.
1. They preſume upon their eating and drinking in the preſence of Chriſt and his Miniſters, Luke 13.26. which may be underſtood, either civilly, or ſpiritually. If civilly, then they preſume upon their acquaintance with the meſſengers of the Goſpel: eating and drinking is a ſign of familiarity. Thus many may think, they ſhall fare the better for their acquaintance with ſuch and ſuch miniſters, whom they have invited to their table, whom they did familiarly diſcourſe and converſe with. If ſpiritually; then they preſume upon their participation of Goſpel-ordinances with them; they think to fare the better for thoſe miniſters, who as God's meſſengers have diſtributed meat and drink at the Lords table. But thoſe that partake of the ſign of the body and bloud of Chriſt, and not of the thing ſignified, will be miſerably deceived.
2. They preſume upon the teaching of God's miniſters among them, that is, they reſt upon the enjoyment of a good miniſter. Some cry out, we have a good Church-man in our Pariſh; we have one that tells us the truth, and takes pains with us, and ſo by the grace of God we ſhall do well enough; though they never mind the walking anſwerable to their teaching.
CHAP. VIII.
Uſe 1. THis informs us, that the apprehenſions of natural men are very much darkened for the preſent: they think to fare the better for the meſſengers of the Goſpel, though they refuſe the meſſage of the Goſpel: as though miniſters were mediators, to give God a ranſome for their hearers. This ſhews us alſo, that ſuch mens expectations will be very much fruſtrate for the future: They will not be advantaged by another, who have no grace for themſelves, Matth. 25.8, 9. The juſt ſhall live by His faith, Habak. 2.4. Every one muſt give an account for himſelf in his own perſon for what he hath done in the fleſh, 2 Cor. 5.10. men cannot be Advocates one for another at God's Tribunal, to make a bad cauſe good by colouring it over with a few fair words.
Uſe 2. For Caution: Though ſome do vainly preſume to fare the better for Goſpel-meſſengers, yet others may truly hope to fare the better for them, viz. ſuch as receive the Goſpel-meſſage. For as whatſoever the faithful miniſters of the Goſpel do bind on earth ſhall be bound in heaven: ſo whatſoever they ſhall looſe on earth, ſhall be looſed in heaven, Matth. 16.19. that is, declaratively, pronouncing the ſentence of God's word, either for, or againſt men according to the ways they walk in: for what any miniſter doth beſide the Rule, is of no force.
Uſe 3. Then do not think to fare the better for Goſpel-miniſters, if ye refuſe the meſſage of the Goſpel: if you ſlight the news of the Goſpel; then know, though the moſt eminent ſervants of God were reſiding with you, they could do you no good. Though N…ah, Daniel, and Job were among you, they ſhould but deliver their own ſouls, Ezek. 14.14, 16, 20. Theſe were perſons eminent in holineſs, high in the favour of God; yet Noah could not keep off the flond from the old world, nor Daniel the captivity from the Iſraelites, nor Job the ſtroke from his children. Again, though Moſes and Samuel ſtood before me, ſaith the Lord, yet my mind could not be toward this people. Yea, though the prayers of the moſt eminent ſervants of God were pouring out for you, they could do you no good. Sodom was deſtroyed notwithſtanding Abraham's prayer for it. Moreover, though ye have the Books and Writings of the moſt eminent miniſters, read them, and know them, yet if you do not live according to them, all is nothing.
Receive ye the meſſage of the Goſpel truly, that ſo ye may fare the better for God's miniſters eternally. Receive it as it is indeed the word of God, and not of man, 1 Theſ. 2.13. receive it with the exacteſt attention and reverence, and with the moſt abſolute faith and credence. Many hearers regard the word no more than as a tale that is told them. Oh receive it in the love of it, which is the way to be ſaved by it, 2 Theſ. 2.10. light in the law of God in the inner man. Truth is the food of the mind, let your hearts be pleaſed with it, as your palats are with delicious food. Receive it in the practice of it, ſhew it forth in your lives, that you may be filled with the fruits of righteouſneſs, Phil. 1.11.