The Valley of Vision, Sermon 1
SERMON I.
LUKE 22.11, 12.
And ye ſhall ſay to the good man of the houſe, the Maſter ſaith unto thee where is the Gueſt Chamber where I ſhall eat the Paſſover with my Diſciples? And he ſhall ſhew you an upper Room furniſhed, there make ready.
THIS Text is not the Scripture for the day, but it is next of kin to it; it is the Story for the day, though not the Chapter, for it is the very ſame Story that out of another Evangeliſt is appointed for the Goſpell of this day, and you lately heard it read to you. But I choſe rather to handle it out of St. Luke, becauſe that part which makes for my purpoſe is more fully ſet downe by him. And indeed betweene the two Evangeliſts, in the recording of the Story we ſhall find that there is ſome difference, though it may be eaſily ſalved: For St. Matthew in Chap. 26. he ſo relates it; as if the motion of preparing the Paſſover, came firſt from the Diſciples of Chriſt: but St. Luke in this Chapter, he ſo relates it, as if the motion of preparing the Paſſover, came firſt from Chriſt, but the very next words doe make it plaine to us, where he ſhews, that the firſt motion of the thing came from Chriſt; but the firſt motion of the place came from the Diſciples of Chriſt: Therefore St. Matthew when he tells us of the Diſciples of Chriſt propounding to their Maſter concerning the preparation of the Paſſover, I ſuppoſe the firſt precept went from Chriſt, he gave them charge to goe and prepare, as it is in Luke; then they goe and propound the Queſtion concerning the place, Where wilt thou that we prepare?
And both theſe conſiderations even in the entrance of this Scripture, might be uſefull for us; for, in the Narration that is made by St. Matthew, we have here propounded to us, what is the duty of a godly Servant, he will put his Maſter in mind of matters that are weighty, and important, not onelyonly ſuch as concerne the world, but ſuch as concerne Religion. If we follow the relation of St. Luke, there is ſet downe the duty of a godly, and religious Maſter, to call upon his Servant to excite him to be frequent, and zealous, in the work of the Lord, in the ſervice of God. According to the method that St. Matthew followes, there we may ſee the part of a religious people, of a good Flock, they will in caſe even ſpeake to their Pastor, and call upon him for the practiſe of thoſe duties that belong to him, and we will take it well at your hands. Chriſt himſelfe was pleaſed to ſuffer himſelfe to be remembred by his Diſciples: God himſelfe ſuffereth himſelfe to be remembred by us, when we call for thoſe things we need. But if we follow the method of Luke, ſo you ſhall ſee what is the duty of a carefull, vigilant Paſtor, he will oft ſtir up his People, his Flock, his Pariſh, to conſider what they are doing when they come to the ſervice of God, to whoſe houſe they come, whoſe Table they repaire to, whoſe Word they heare, before whome it is that they caſt downe themſelves; ſtill he will call upon them to prepare for the Paſſover.
Were I guilty of any great neglect, Beloved, I would hope that ſome of you would be ſo friendly as to call upon me, to put me in mind; and yet I have cauſe to ſuſpect that rather the moſt would be ſo negligent as to let me alone, willing to enjoy in my idlenes their owne ſecurity. Therefore you ſhall give me leave now to prevent you, as Chriſt did here his Diſciples, to ſpeake to you that you make ready for the Paſſover; the Paſſover, why is there any Paſſover now to be kept among Chriſtians? Yes, if you doe not know it the Apoſtle will tell you that Chriſt is our Paſſover, 1 Cor. 5.7. He that prepares himſelfe for the applying of the death of Chriſt, and the procuring of himſelfe greater intereſt in the merit of his Paſſion, he prepares for the Paſſover. You know, as Chriſt ſaid to his Diſciples, that within theſe few dayes, after two or three dayes, the time will come about wherein we celebrate the memoriall of his Paſſion, the time of his Reſurrection; and this is another Paſſover, the Chriſtians Eaſter is his Paſſover: and if there were not this, yet the remembrance of that work, about which we are converſant this day. As Chriſt is the Paſſover in the ſubſtance of the thing, ſo the Sacrament that he inſtituted, his laſt Supper, that is as the Paſſover, in the memoriall of the benefite, it is the Sacrament that came in the room of the other; the Lords Supper, that is the Chriſtians Paſſover alſo, and you know that thoſe dayes of receiving, they haſten upon you, the next Sabbaoth, the next Friday, this very day.
Give me leave then, to call upon you againe, that you will be pleaſed to make ready, to prepare your ſelves for thoſe times that are to come after, and to come with preparation. Now for this purpoſe I am ſent to you, and come to you at this time, as the Diſciples were ſent to the good man of the houſe, here it is the ſame word I bring to you, give me leave to aſke, where is the Gueſt-Chamber? It is the ſame Maſter of us all that hath ſent me to you, the good Maſter, the great Maſter, the very Maſter, that ſpeaks here in the Text, goe and prepare.
Say to the good man of the houſe, where is the Gueſt-Chamber, that I may eat the Paſſover with my Diſciples?
From Verſ. 14. to Verſ. 21. is ſet downe to us the manner of the celebration, the ſollemnizing, and keeping the Paſſover, and the celebrating of Chriſts laſt Supper. From Verſ. 8. to Verſ. 14. is ſet downe the preparation that was made for the keeping, and the celebrating of it. In Verſ. 13. there you have the preparation actuall. In the Verſe before, you have the directions for the preparation, and they are principally two. There is one direction that Chriſt gives them at their firſt entry into the Citty, they ſhall meet a man bearing a Pitcher of water. The other direction that Chriſt gives them, is when they ſhall enter into the Houſe, they ſhall then ſpeake to the good man of the houſe, and ſay thus and thus to him, that is in Verſ. 11. & 12. So now, in theſe two Verſes I would intreat you to conſider onelyonly theſe 3 things.
There is the perſon to whom Chriſt ſends them.
Say to the good man of the houſe.
And there is the Meſſage that they are to deliver to him, a forme of words that Chriſt preſcribes them.
The Maſter ſaith, where is the Gueſt-Chamber
That I may eat the Paſſover with my Diſciples?
Then, the third is the Succeſſe, and the ſatisfaction that they ſhall receive upon this motion made to him.
He will ſhew you a large upper Roome furniſhed, there make ready.
I begin with the firſt, and that is the perſon to whome Chriſt ſends them; here it is in the Greek, the Maſter of the houſe, the Latine word is, the Father of the Family; the Engliſh Tranſlation renders it oft in the Goſpell, the good man of the houſe. The Greek word that ſets downe to us moſt properly the civil reſpect, the Ruler of the Family; the Latine word ſets downe the naturall reſpect, the Father of the Family; the Engliſh ſets out beſt to us the Chriſtian reſpect, it is moſt Chriſtian, it ſets downe the religious reſpect, the good man, that is, the chiefe, the beſt man in the houſe.
Four times in the Goſpell I find this word thus tranſlated, the good man of the houſe, in Mat. 24.12. If the good man of the houſe (that is, the Maſter of the houſe) kn…w at what houre the Thiefe would come. Likewiſe in Mat. 20. where it is ſaid that thoſe that received the penny from the Lord, murmured; the Servants murmured against the good man of the houſe, againſt him that paid them, and here in this place I cannot but delight my ſelfe with the Tranſlation, with the Interpretation of the word, that they ſhould ſo happily light upon this word, which hath the propriety onelyonly in our Engliſh tongue, as to Tranſlate the Maſter of the houſe, the good man of the houſe, the very interpretation of the word will ſhew us thus much: that Thoſe that are eminent in place, ſhould be eminent in piety.
If there be any piety, or goodneſſe to be found in a Citty, or in houſe, it is to be preſumed, that it is, or ſhould be in him that is the head, and chiefe; God expects it more at ſuch mens hands, by way of thankfullneſſe, becauſe he hath given them more mercies, the whole is theirs, he expects it from them by way of duty, becauſe he hath given them a greater account, they are to anſwer, not for themſelues alone, but for others committed to their charge, they ſhould be examples of piety, they ſhould preſcribe it to others. Otherwiſe, if the great wheele be out of frame, it is much to be feared that the leſſer wheels wil not keep a regular motion. Servants, and Children, uſually tread in the ſteps of thoſe Aeconomicall Kings, and it is a rare ſight to ſee, and to find a ſober Family, where the Maſter of the houſe is given to revelling; or a Family that is chaſt, if the Maſter be wanton; or a Family that is religious, if the Maſter or Miſtreſſe be prophane.
Therefore it will be your care Beloved, to uphold the word, and to continue to your ſelves, the comfort of this excellent interpretation, that ſtill the Maſter of the houſe may reliſh the good man of the houſe. Indeed then goodneſſe came to be neglected, when man came to affect greatneſſe moſt; and it is the affectation of the words Lord, and Lady, and Sir, that makes men ſo far to neglect goodneſſe, and the name too of good man of the houſe.
But yet there is a way to preſerve it, if you be thoſe that governe your Servants righteouſly, that teach, and nurture your Children in the feare of the Lord, that ſet examples of piety to all. This name will ſtill be preſerved, otherwiſe if you ſet evill examples to your Servants, if you read leſſons of luxury, never perſwade your ſelves, though you have the right, yet you looſe this name, it will be the Maſter of the houſe, but not the good man of the houſe; it will not be the good man, but the bad man of the houſe, when men ſpeake of you; that onelyonly by the way.
We ſee what the name is whereby he is expreſt. There are two things that I meane to conſider in this point.
The name appellative that is expreſt, the good man of the houſe.
His name proper that is concealed, his name is not ſet downe, onelyonly the Diſciples are directed to the chiefe, goe to the Maſter of the Family; Chriſt tells not them, nor the Evangeliſt tells us, what the mans name was, none of all the Evangeliſts ſet it downe.
There are divers of the Ancients, that torture themſelves very much, to find out who this man ſhould be, notwithſtanding that the Goſpell doth not ſet downe to us, neither his condition of life, or the place, or ſcituation of his houſe in Jeruſalem; nay, not ſo much as his name, who he was. Some there are, that would have it to be Simon the Leaper, he at whoſe houſe Chriſt but ſix dayes before, was entertained. But that is impoſſible, for his houſe was at Bethanie, and this houſe was at Jeruſalem, that they were ſent to. Nycephorus is very earneſt to have it to be the houſe of John the Evangeliſt, a houſe, ſayth he, that he changed with Cayphas the high Prieſt, for certaine other poſſeſſions that he had in Galilee, and this good man here ſpoken of, was his farmer, or Tenant, that kept the houſe at that time; to him they were ſent. A meere conjecture that hath no ground, or any circumſtance of a ground.
Of all other, the moſt probable that ſome gives, is that it was the houſe of Mark, the ſame houſe that Peter came to, when he was delivered by the Angell, and there is this probability that indeed it ſeems to be the houſe of ſome clandeſtine Diſciple of Chriſt, ſome of thoſe that were well-affected to Chriſt, though there were ſome of his Diſciples that durſt not appeare to be ſo, becauſe of the people: we read of diverſe, John 12. ſuch as Joſeph, and Nychodemus, and Mark, and to this houſe they think theſe Diſciples were ſent; but yet it is probable, but no certainty; it is better to let goe theſe curioſities, and look to the reaſon. What ſhould be the reaſon that Chriſt doth not point out the name of this man to his Diſciples, nor the Evangeliſt to us.
In this other, the Fathers are as much different from one another, in giving the reaſons of the concealment of the name, as they are in other places very ſollicitous to find it out, and the reaſons are many that are given, why at this time Chriſt when he ſent his Diſciples, and the Evangeliſt when he recorded the ſtory, did not tell the name of the man.
St. Ambroſe gives this reaſon, his name is therefore concealed here, of purpoſe, ſayth he, to note that he was ſome meane obſcure man whom they had not knowne ever the better, if Chriſt had named him, he was of inferiour note, Ideo nomen non, &c. ſayth Ambroſe, therefore, his name is not aſſigned, that we may conceive him to be ſome ſuch man of inferior quality; but the context will not beare this reaſon: the next Verſe that followes, the ſecond Verſe of the Text, we ſee he provides, and makes ready a Roome large, and furniſhed, as the word in Mark will beare it, a Roome adorned, and beautified with Hangings, and other good Furniture, that muſt not be ſuppoſed to be the Roome, or the houſe of a man of ſuch inferior note as Ambroſe would have it.
Hillarie gives this reaſon of the concealment of the name, becauſe (ſayth he) there was a new name to be given to all Beleivers after, therefore the notice of the old name is not taken of this man among other Chriſtians, he was to have the name of Chriſtian, Non dum Chriſtiani nominis, &c. ſaith he, the honour of the chriſtian name was not yet impoſed upon Beleivers, and there was another name after to be added, therefore becauſe diverſe of them were to loſe their old name, it was to be ſwallowed up, and they were to be called Chriſtians, therefore his name is not named; but this will not ſtand neither, for by the ſame reaſon none of all the Diſciples ſhould have beene named, for they were after pertakers of the name of Chriſtians, yea, and the name of Apoſtles, and yet ever, and anon they are named.
There are others that think the reaſon of the concealment of the name was, becauſe Chriſt would take occaſion hereby to give them a teſtimony of his omniſcience, that he doth, by telling them of meeting a man with a Pitcher of water, and becauſe he meant to deſcribe the houſe after this faſhion, therefore he ſends them to a houſe in generall, that they ſhould not know whoſe houſe to enquire for, he tells them not the name, becauſe they ſhould goe upon that mark that Chriſt had given them; goe and you ſhall meet a man with a Pitcher of water; this is very probable, but this gives not full ſatisfaction, becauſe if Chriſt had told the name of this mans houſe, it had been an argument of his omniſcience; notwithſtanding, becauſe he gave them ſuch a note and mark to know it by, that they ſhould meet that man with a Pitcher of water. Juſt ſuch a ſigne as Samuel the Prophet gave Saul when he departed from him, ſayth he, When thou art gone from me thou ſhalt meet in the plaine going up to Mount Tabor, three men with three Kids, and three loaves, and a Bottle of Wine. As he there by the ſpirit of Propheſie, did tell him what kind of perſons he ſhould meet, ſo Chriſt takes the ſame note and marke, whereby to deſcribe this mans houſe to them, therefore for all this he might have named him.
Others think the reaſon ſhould be, that no man is named, to note, that all men are invited to this new Paſſover, that Chriſt would keep, therefore no man is named; that is the reaſon of St. Jerome, venerable Bede, and others, Ʋt omnis ſciant ſe, &c. that all men might know themſelves invited to the communication of thoſe Myſteries. That this great ſolemnity of keeping the Paſſover, and eſpecially of the inſtitution of Chriſts laſt Supper, might be made open, and plaine, and manifeſt to all, therefore to ſhew that all were invited, none was named, this is a good reaſon, but it is not textuall, it is not ſubſtantiall, for by the ſame argument then, there ſhould none of thoſe have been named that ſate downe with Chriſt, not he that leaned upon his boſome, none of thoſe that were his Auditors at any time, when he delivered the Myſteries of Salvation, the Myſteries of the Goſpell.
Therefore in the laſt place, others give this reaſon, that is the moſt proper, that therefore the man is not named, becauſe Judas ſhould not know which was the houſe where Chriſt kept the Paſſover, and ſo ſhould not prevent him by betraying him to the Phariſees, that is the reaſon that is given by Euthymius, Theophilact, Cyrill, Ne Judas traderet ante celebrationem paſchatis, ſayth Cyrill, leaſt Judas ſhould have betrayed him, peradventure before he had celebrated the Paſſover, and made all things ready, leaſt Judas ſhould have told the Phariſees. Now when Judas knew not the houſe, Chriſt that knew all things meant to prevent him, that though he had Covenanted with the Phariſees before to betray him, he could not tell the houſe till he came with Chriſt, and ſo could not betray him ſo ſoone. This is a moſt proper and probable reaſon, yet there may be two added to this, no leſſe probable, and profitable.
One is, the reaſon why Chriſt did not name him to the Diſciples.
And the other, why the Evangelist doth not name him to us.
Why Chriſt did not name him to the Diſciples, becauſe he was an unknowne Stranger, Chryſoſtome toucheth upon this reaſon, ſayth he, he was a man they knew not, it was all one if he had named him, and Chriſt could ſhew, that whoſoever he ſent to, ſhould condiſcend, he had the ſway of his heart in his hand, and he would incline him to make him give that roome that he had provided for himſelfe. Chriſt would not onelyonly ſhew his omniſcience, by telling them of a man that ſhould meet them with a Pitcher of water, but ſhew the greatneſſe of his power, that he ſent to a Stranger, and yet inclined his heart to make ready the roome, even in his abſence. It muſt needs be ſuppoſed, that if it had beene any of Chriſts Followers, if it had been any of his Diſciples, though of thoſe that were his ſecret Diſciples, if it had been any of his Allies, or Acquaintance, in all likelihood the name would have been ſet downe to us, if not declared to the Diſciples. Chriſt that knew the houſe by his preſcience, knew the name. Sciebas domine Jeſu nomen. &c. ſayth Ambroſe well, Lord, thou diddeſt know the name of the man, thou did'ſt conceale it from thy Diſciples, that they might know thee the better.
And then the ſecond is, why the Evangeliſt conceals it from us; that is upon ſpeciall reaſon, to teach us thus much, that we ſhould not ſpend our time about things circumſtantiall, that we ſhould not neglect the weighty matters of the Goſpell, that we ſhould not take up our thoughts, and beſtow our Studies ſo much on times, and perſons, and places, the knowledge whereof is not ſo profitable, as the knowledge of the things that we ſhould labour to be excerciſed in, matters that are morall, in matters of faith, in the knowledge of thoſe things that ſanctifie the heart, and be directions to life; what will it profite me to know the names of the two Diſciples that were ſent to looſe the Colt, ſince I have their example of obedience, though I know not their names; what though I cannot tell who was the Woman that waſhed Chriſts Feet with her Tears, and wiped them with her haire, I may benefit no leſſe by the example of her penitence. What if I cannot tell this mans name to whom theſe Diſciples were ſent, ſince I enjoy no leſſe the example of his piety. It hath pleaſed the Spirit of God in wiſdome to conceale from us the names of the Authors of ſome Books, both in the Old, and New Teſtament, the Pen-man of the Epiſtle to the Heberws is not certainly knowne, and diverſe Books in the Old Teſtament, what is the reaſon? God will have us beleive his word, though we know not the Authors; it is not the word of the Pen-men, but of God, it is Written by the Spirit of God, though we know not whoſe hand God guided, it is not a thing materiall to know who was the Author, but it is our happineſſe that we have the Books; what would I care much, though I had never knowne the name of Peter (though I give all reverence to the memoriall of Chriſts Pen-men) ſo I have the example of Peters Repentance, let me get that, let me be one that treads in his ſteps, though I had never known him. What would it skill, or diſadvantage me, if I had never knowne the name of Job, if I had him but deſcribed, the man that dwelt in the Land of Ʋz, ſo I reach to the excellency of his patience, he is like Job, not that knows his name, but imitates his vertues. Or what would it diſadvantage me if I had never knowne the name of the bleſſed Apoſtle Paul, ſince we have his excellent Writings that are a light to our Feet?
Therefore let us not ſpend time in knowing perſons, eſpecially if they be concealed, the ſame wiſdome of God that reveales the names of men for our remembrance, and imitation, in ſome places to teach us to look to things that are uſefull, and not to the knowledge of perſons, or names. So much of that, that is, the Perſon to whom they were ſent, conſidered according to his appellative name that is ſet downe, the good man of the houſe, and according to his proper name that is concealed, and not ſet downe, that he was Peter, or James, or Mark, or the like, it is not ſet downe, to teach us to ſtudy the imitation of his vertue.
I come to the ſecond, that is the Meſſage they were to carry.
The Maſter ſayth, where is the Gueſt-Chamber?
That I ſhall conſider three wayes, there are 3. things obſerveable.
There is the ſtrength of the Patent, or Commiſſion, The Maſter ſayth.
Here is the enquiry after the place provided, where is the Gueſt-Chamber.
And the end to which it is deputed, the deputation of the end for which it was furniſhed, That I may eat the Paſſover with my Diſciples.
The firſt is the ſtrength of the Commiſſion.
The Master ſayth.
It is not one of Chriſts higheſt names that was given him while he was on Earth, nor ſimply the loweſt. It is the loweſt of all the titles of reverence that are given him, and he gives direction to them to uſe this word, The Maſter ſayth; of all other it was moſt fit; both
In regard of Chriſt that ſent.
In regard of The man that received the Meſſage.
In regard of The Diſciples that were ſent.
It was moſt fit not the God of Iſrael, not King Jeſus of Nazzareth, or the Lord, but the Maſter, it was moſt fit in regard of Chriſt, it is a name moſt proper to him, the uſe of this word expreſſed great humility in Chriſt. It was the moſt proper name, One is your Maſter, as One is your Father. Call no man Maſter on Earth, even thoſe that are our Maſters in civill reſpects, are not our Maſters in regard of Chriſt. The Elders in the Revelation, as they caſt downe their Crownes before the Lamb, ſo all Titles of honour, and dignity ſtoop to Chriſt; other Maſters they have the Government over ſome perticular perſons, he it is alone that is the Maſter and Governour of all, other Teachers are called Maſters, but they are Diſciples, ſayth Auſtin well, before they be Maſters; they teach others ſometimes, but they muſt firſt learne themſelves, ſayth Ambroſe well. They firſt receive from Chriſt their great Maſter, thoſe inſtructions that they may communicate, and impart to others, but he is ſuch a Maſter as Teucheth, and Learneth not; it is he alone that teacheth all, and learneth of none, becauſe he is the wiſdome of God, therefore moſt properly the Maſter, becauſe of the latitude of his knowledge, becauſe of the latitude of his power.
Then, it is a name of humility, that Chriſt he could not uſe any lower, but the Son of man, that is the name uſually he profeſſeth of himſelfe. The Son of man came to ſave that which was loſt. But this of Maſter is the loweſt of all the Titles of excellency that were given him, and now he was in a ſtate of humility, and therefore even that name he makes choyſe of. It is to expreſſe his humility, that he is pleaſed to call himſelfe the Son of man: we never read in all the Goſpell that he called himſelfe directly the Son of God. He did heare the Confeſſion with joy, and delight, when it was made by Peter, and the Apoſtles, and Diſciples, but yet in the very ſame place, Mat. 16. he forbids them to tell the World, See yee tell no man that Jeſus is the Chriſt; that is, the Son of God. What was the reaſon?
Partly becauſe he would not have the faith thereof prejudiced after, till his Paſſion, and Reſurrection were over, he would not have them Preach that Doctrine; after the Reſurrection they might Preach it ſafely, many would would be ſcandalized by his ſuffering if they had Preached it before.
Then, another reaſon was out of his great humility, as he was in a ſtate of humility, ſo he takes to himſelfe Titles of humility, the Son of man, ſtill the Son of man is in effect no more but this, as much as a man, for all men are the Sons of man, even Adam himſelfe, that was the Father of all, was the Son of man, becauſe he was man though he were not begotten of any, and notwithſtanding that all men may be ſo called, yet you ſhall find no man in Scripture cal'd ſo, but Chriſt; onelyonly Ezekiel in the Prophets. Ireneus obſerves, there are but two in both Teſtaments, I never meet with more, that is, Ezekiell the Prophet, and Chriſt; Ezekiell is ſo called Chap. 2. Son of man ſtand upon thy Feet. What is the reaſon he ſhould be called ſo? All men are ſo, and all the Prophets were ſo: But why Ezekiel more then the reſt, and he onelyonly?
One reaſon may be, becauſe in his Viſions he was converſant among Angells, therefore to put him in mind that he ſhould not be tranſported above meaſure, as Paul, becauſe he ſhould not be elevated, a Meſſenger of Satan was ſent to buffet him, to take him off leaſt he ſhould be puffed up with revelations: So the Prophet Ezekiel is called the Son of man; though thou be in theſe Viſions remember thou art but man, the Sonne of man.
Another reaſon why he is ſo called, may be, becauſe he of all other of the Prophets, had moſt Viſions, and it is the ſame reaſon why our bleſſed Saviour calls himſelfe ſo; for he onelyonly beſides Ezekiel, and he oft is called ſo, Dan. 7. in the Old Teſtament, I ſaw one like the Son of man, becauſe of his Incarnation. In the New Teſtament he calls himſelfe ſtill ſo, he never was called by any elſe but, Jeſus thou Son of David, and Jeſus thou Son of God, but he calls himſelfe the Son of man, out of abundance of humility. In Mat. 16. he adds this clauſe when it ſeemed ſuperfluous, Whom doe you ſay that I the Son of man am? The ſence had been full if he had ſaid, whom doe you ſay that I am, yet he adds out of ſuperfluity, ſo great was his humility, Whom doe you ſay that I the Son of man, am? As he there calls himſelfe the Son of man, and in diverſe places, ſo here too out of abundance of humility, when he ſends to this Owner, the good man of the houſe, he ſayth, not the Lord, the Son of God ſayth, the Lord our righteouſneſſe, the Lord our Redeemer ſayth, but the Maſter ſayth.
That Obſervation of Jerome concerning the man that came to Chriſt, and would have followed him. Maſter I will follow thee where ever thou goeſt, and Chriſt would not ſuffer him. Jerome obſerves, that the reaſon why he repelled him, was, becauſe he called him Maſter, if he had ſaid, Lord I will follow thee, he had not had the repulſe: that Obſervation I ſay will not hold, for Chriſt himſelfe that gives direction to call him Maſter, and now to call him Maſter when they were to goe on ſuch a Meſſage as ſhewed his Authority, ſhews plainly that Chriſt did not ſtomack it, he was not offended that any man ſhould call him Maſter, nay, he delighted in the name: as the name of Lord ſets out his Soveraignty, ſo the name of Master ſhews that he is the onelyonly chiefe Teacher, even he himſelfe when he ſent to this man he bids them uſe the name, the Maſter ſayth, it was moſt fit in regard of himſelfe.
And it was a moſt fit name in reſpect of the man that was to receive the Meſſage.
Firſt, it was the fitteſt name for the Triall of his faith, it is not ſaid, Jeſus ſayth, then he muſt needs condiſcend, for who will not ſet open his houſe that Jeſus may come there? But Chriſt will have him give a teſtimony of his faith, the Maſter ſaith, ſome men would have asked preſently, who is the Maſter? No, but as ſoon as he hears the name Maſter, he knew they meant Chriſt, there he gave a teſtimony of his knowledge, and faith?
Then, it was the fitteſt name for comfort; Chriſt by this adopts his Diſciples, they ſay, not our Maſter, though he was ſo, but the Maſter, the Lord, the great Maſter, he that will be thy Maſter if thou wilt receive him, and welcome him, he renders thee this priviledge, that thou mayſt be his Diſciple, it is the Maſter ſayth, it was for the teſtimony of his faith, and fitteſt for his comfort.
Laſtly, it was the moſt fit name to perſwade him to this thing, for it is a name that hath a great deale of force, and power in it: when the two Diſciples went to loſe the Colt, on which Chriſt was to Ride to Jeruſalem, and the Owner aſked them why they looſed him? All the anſwer they gave, was this, the Lord, or Master hath need of him, as ſoone as ever they heard this word, it was ſuch a convincing word that they parted preſently from that which was their owne, and ſuffered him to be carried away. When Mary was in the middeſt of her dumps, they were grieved for the death of their Brother Lazarus, as ſoone as ſhee heard Martha come and tell her the Maſter is come, it put her out of her ſorrow, preſently ſhee aroſe, there was ſo much comfort in the word, that ſhee thought all comfort was come, and all ſorrow was forgotten, when ſhee heard that name, becauſe it is ſo powerfull, and perſwaſive a word in the hearts of all that know Chriſt.
Laſtly, it was the fitteſt name that they could carry, becauſe they were Diſciples, and Chriſt would ſhew them by this how much obedience he found even in thoſe that were not Diſciples, and he would ſhew them withall, how they were to goe into the World to Preach the Goſpell, in whoſe name, they were not to goe in their owne name. Did we Baptiſe in our owne name, ſayth the Apoſtle, or did we preach in our owne name? No, the Prophets did not ſo, but they came, Thus ſayth the Lord. Chriſt himſelfe as Mediator, he came not in his owne name, therefore bleſſed (ſay the People) is he that commeth in the name of the Lord. Looke, ſayth Auſtin, bleſſed is he that commeth in the name of the Lord. Therefore whoſoever he is that commeth in his owne name, he is curſed, as every man is that brings his owne Dreames, and inventions, and leaves the word of God; he comes in his owne name. The Diſciples did not, they came in Chriſts name, Nun quid, &c. ſaith Ambroſe, tell me when Paul, and Peter preached the Goſpell, did they uſe their owne words, did they not ſpeake ſo, as inſpired, and guided by the Spirit of God? So they ſaid as Chriſt their Maſter ſaid to them, to teach us thus much, that it was not by their owne words, but by the word, and power of the Spirit of Gods grace powred upon the Gentiles, it was not them, but he that converted by their Preaching, whoſe word they preached.
Is it not ſo with us now? Though we be as Earthen, and more earthen veſſells that ſpeake to you now, as earthen as ever, and as weake, yet in whoſe name come we? Be the inſtruments never ſo meane, of the loweſt, and moſt inferior note, yet there is that that adds Majeſty to our word, we ſpeake from God, we come from the great Maſter, when we preſſe upon you any Doctrine of Exhortation, doe we preſſe the Exhortation from our ſelves? When we diſcover to you any ſin that you ſhould leave, and forſake, is it that we call it ſin, or that the Scripture calls ſin? When we intreat you to give us your attention, doe we intreat you to liſten to us? No, if any man come in his owne name, let him have your neglect, ſtop your eares, let him be curſed, but if we come in the name of Chriſt, in the name of the great Maſter, in the name of God; if we tell you it is he your Redeemer, your Saviour, it is he that ſpeaks, it is the Lord your Judge, it is the Lord your Maſter. O who will not melt at the hearing of this name, The Maſter ſayth, it is the word that includes in it all comfort, he that can alone teach by his Spirit, he from whom you expect Salvation, whatſoever this Booke ſpeaks, whatſoever it ſaith, he ſayth, becauſe it was penned by this Spirit, it is the Maſter that ſayth it, that is the firſt thing.
Though I would have you withall, remember that it is not the Maſter beſeecheth, but the Maſter ſayth, that is, the Maſter …ommands, Chriſt would hereby ſhew that all hearts, all eares they bow to him, it is the Maſter ſayth, a man would have thought this had beene but a familiar forme, to come, and have made proviſion of a Chamber, and Lodging for Chriſt, to ſay the Maſter ſayth, nay, we come in his name not to entreat, and beſeech, no, but to ſhew that he had the ſupremacy, and Government of all, they doe not ſay the Maſter intreats, but the Maſter Commands, that is the firſt thing, the Meſſage, and the ſtrength of their Commiſſion, The Maſter ſayth.
The next is the enquiry after the place they are to provide, Where is the Gueſt-Chamber?
In this we may obſerve theſe two things, it ſets out to us two things that are contrary.
See here both the Poverty, & Plenty of Chriſt.
It ſets out to us, firſt his Poverty, he was one that ſtood in need of a Lodging to keep the Paſſover, he had no Houſe, nay not ſo much as a Chamber, nay, neyther he, nor his Diſciples, for if any of his Diſciples had had a houſe, or a Chamber, it is very likely the Paſſover ſhould have beene kept at that houſe, and his laſt Supper ſhould there have been inſtituted, the word ſignifies an Inn; it is ſo called, becauſe men commonly when they have done their buſineſſe, and have baited ſufficiently, they looſe from ſuch a place to another, they doe not abide in the place, there is a departure, a looſing, a going away, nay more, it doth not onelyonly ſignifie the whole houſe, but any Roome that is hired, or taken up, or marked out; Chriſt had not a Roome, not a Chamber of his owne in Jeruſalem, no not for duties of piety, he was faine to goe, and entreat for one, he ſends his Diſciples to provide one. It is that that himſelfe ſaith, The Son of man hath not whereon to lay his head; even the inferior Creatures in this particular had that priviledge, notwithſtanding all the cunning and force of the purſuers, yet the …oxes have Houſes, and Holes, notwithſtanding the Snares of the Fowlers, yet the Birds you know how they will keep their Neſts, their houſes and places of refuge, yet he that was the Lord of the World, had not a houſe on Earth, nay, not to keepe the Paſſover, he had not a Cradle when he was Borne, he was faine to be laid in a Manger, he had not a Tomb of his owne when he ſuffered, he was faine to be laid in a Sepulchre that belonged to another, he had not a Chamber now to keep his Paſſover in.
Let the men of the World heare this, that build to themſelves ſtately Pallaces upon Earth, that deſire to be kept ſtately, to lie ſoftly, thoſe whoſe delight is as the Prophet ſpeaks, to build faire Houſes, and ſtrong for themſelves, and think they have made themſelves a name, thoſe that dote ſo much upon the World, that they build ſo as if they were to live for eternity, is that an argument in us that we are men mortified to the world? If our affections run that way onelyonly after ſtately Habitations, or doe we think hereby we conforme our ſelves to Chriſt? Though there is a Liberty that we may take, yet if we come to ſet our hearts upon ſuch things, doe we not think that they will draw ſo much of our affections from Heaven.
Againe, let them heare this that have no Houſe to put their head in; here is comfort for them, though they want a Habitation, yet they want not conformity to Chriſt: it is ſo oft times now in the World, that Chriſt in his Members wants Lodging, they want a place to Lodge in, I will ceaſe to wonder at it, if ever I live to ſee it, as we may ſee it too oft, the Saints of God wandring abroad deſtitute, afflicted, tormented, driven to live in Caves of the Earth, in Dens, and Deſerts, and Woods, and ſecret places, that they may hide themſelves from the perſecuting of Enemies, as now in thoſe parts of the Church beyond the Seas, I will ceaſe to wonder, ſeeing that Chriſt their head, and Chriſt their Redeemer, the Lord of our Salvation, even he himſelfe that was owner Poſſeſſor of all things, he would not take to himſelfe the title of any houſe, when he was below, but was faine to borrow.
If ever it ſhall be my owne condition, or yours, I cannot tell, yet let us ceaſe to repine, and murmure, and grudge at Gods providence, would we not be willing to tread in that Path, and to tread it out, and walk to the end, that Chriſt hath ſet to us in his owne perſon? The condition of diverſe of the beſt Saints of God, hath been the condition of Chriſt himſelfe, therefore this ſhall be my contentation, and comfort, though we miſſe a Lodging on Earth, he that cannot get a grave in Earth, as Lazarus, we read not that he had any, yet he found a Manſion of glory in Heaven, a Boſome prepared for him, Abrahams boſome, though we be thruſt out of all mens Doors here, yet God will ſet that open, if we be of the number of thoſe that beleive in his name, and walke in the wayes of his Commandements, the path that he hath ſet to us, there muſt be our comfort, not to be aſhamed of a low condition, Chriſt ſtooped to it, he had not ſo much of his owne poſſeſſion, as to call one Chamber his, to ſet out his poverty.
But withall it ſets out the plenty of Chriſt, for though a man have nothing in poſſeſſion, yet if he have much in title, he is rich, Chriſt had nothing of his owne; the whole World, and every mans houſe, that Houſe is his, that he would Command, and marke out for himſelfe, Where is the Gueſt-Chamber? A man would have thought that Chriſt ſpake not of his owne, there is a houſe that I have in Jeruſalem, I have pointed out ſuch a Roome to eat my Paſſover with my Diſciples, he ſayth not, tell us if thou haſt a Gueſt-Chamber, or we intreat thee that we may have it by way of hire, and we will give thee ſo much as it is worth for the time, or ſeaſon; lend it our Maſter for a while, this is his ſuite, and this is ours; no, but to ſhew that Chriſt had right to it, Where is the Gueſt-Chamber? I have a Chamber in thy houſe that thou calleſt thine, If I marke, and ſet it a part, it is not thine, now where is the Gueſt-Chamber that I have marked out?
It tells us thus much, that God hath more intereſt in that that is ours, then we our ſelves; if he call for it, he hath intereſt in every mans poſſeſſion, the men of the Citty acknowledged ſo much when they let the Colt goe, at that word, The Lord hath need of him, ſo this man acknowledged as much when he let his Chamber goe at the word of Chriſt, Where is the Gueſt-Chamber?
It will be a great meanes to incline us (Beloved) to the right uſe of thoſe things that God hath truſted us with, if we doe but acknowledge that hand from whence they come, if we can but acknowledge who is the owner if we can ſpie that, we think our ſelves owners, we are indeed under God owners in reſpect of men, Farmers to God, whatſoever we have is more Gods then ours, he lends us Houſes for the preſent, for our comfort, that we may doe him Service, and bring ſome glory to his ſacred Name, but if we our ſelves are not our owne in reſpect of God, are our Houſes? If we be not our owne, but God hath more Title to us then our ſelves, what have we then? Have we a penny? God hath more title to our hearts then our ſelves, have we more right to our Houſes then he?
It will be a great meanes to ſtabliſh, and comfort our hearts, when God takes away that plenty that he hath given us, he takes away his owne, ſo long he hath truſted me with the diſpenſing of it, he hath made me his Steward, he will ſee if I will ſerve him in a lower condition, may I not truſt him with his owne?
It will be a great excitement to charity, when God preſents the poore to us, God Commands and aſks, Chriſt begs with his mouth, he holds out his hand, he aſks, what? any thing that is mine? No, for his owne. The Apoſtle Paul hath ſhewed plainly, thoſe that have Houſes ſhould be as if they had none, and thoſe that have Wives ſhould be as if they had none. How is this that ſuch as have married Wives ſhould be as if they had none? Becauſe the Church is the Spouſe of Chriſt, Chriſt is the Husband, and in regard of that Marriage, the other is not to be owned; and thoſe that have Maſters, and Servants, ſhould be as if they had none, becauſe one is our Maſter in Heaven, and thoſe that have Houſes as if they had none, becauſe our Lot, and portion is above, and thoſe that uſe the World, as not uſing it, becauſe whatſoever is in the World, it is nothing to the poſſeſſion that God hath provided for us. If we could but once come to this, to acknowledge God to have more right to that we have; then our ſelves, if he call for it, and take it away, it will breed comfort in the one, and contentment, in the other, liberty, and bounty, and freedome of mind. Chriſt ſpeaks oft in his word, though we heare not when he calls, Where is the Gueſt-Chamber? He ſpeaks to us this word, when he tenders a miſerable Spectacle, and preſents it before our eyes in a poore creature that wants the neceſſaries of this life; many Saints of God there are that are Harbourleſſe, they come, and in them Chriſt ſpeaks, where is the Lodging thou haſt provided for this poore man, I meane to ſend him to Lodge with thee this night; they have received Angells, nay Chriſt himſelfe in them, Oh, Where is the Gueſt-Chamber? It is that that Chriſt ſpeaks to the impropriator, and depopulator, not onelyonly of the houſes of men, but of the houſe of God, Where is the Gueſt-Chamber where my people ſhould meet together to call upon my name, and to be inſtructed in the wayes of Salvation? Haſt thou turned it to a Stable, or a Barne, where my People ſhould meet together to partake of the Myſteries of Salvation? Where is the Gueſt-Chamber? It is Beloved, that that they aſke here, you know what is meant when we aſke where is the Gueſt-Chamber? The Church in which we meet that is the Gueſt-Chamber, there we are to provide, there God hath promiſed to heare us; Where two or three are met together. Nay yet, there is another Gueſt-chamber, it is the Queſtion that God propounds to mans heart, Where is the Gueſt-chamber, that I may eate, not with my Diſciples, but feaſt with my Spirit, that I may come, and lodge, and dwell, and Sup. It is This Gueſt-Chamber that Chriſt enquires after, and I think he ſpeaks to your hearts that are to receive now, and after, that you will labour to make your Rooms furniſhed there for him, the firſt Gueſt-Chamber is the Church of God, the Furniture of that is Devotion, the ſecond Gueſt-Chamber is the Table of the Lord, the Furniture of that is repentance; the third Gueſt-Chamber is the heart, the Furniture of that is the faith, and reformation of thoſe that beleive in his name.
Be ſure that thou haſt an Anſwer when God makes this Queſtion, where is the Gueſt-chamber? Lord thou knoweſt better then I, here it is, though not prepared, not made ready as it ſhould be, but though I cannot ſay it is ready, Lord thou canſt make it ready; here is the Gueſt-chamber where thou ſhalt dwell, and lodge. You ſee I have dwelt longer upon this point then I would, I might have handled all, but I ſee I am prevented, and therefore that that ſerves not for the preparation of this dayes receiving, ſhall ſerve for the preparation of the next dayes receiving; and I ſhall goe forward in the After-noone.