The true Effigies of Thomas Larkham Minister of the Gospel at Tavistock in Devon. L. Cross sculpsit    

THE Wedding-Supper: AS It was handled out of the fourteen first verses of the 22. chapter of Matthew, in sundry Exercises in Tavistock in Devon.  
WHEREIN The Offer of Salvation, both to Jews and Gentiles, is Noted: and divers plain and pithy Doctrines Observed, and Applied.  
BEING, The effect of twelve SERMONS Preached by Thomas Larkham, the oppressed Pastor of the despised Church of Christ there.  Isa 53.1. Who hath believed our report? And to whom is the arm of the Lord revealed? 
London Printed, and are to be sold by Giles Calvert, at his shop at the black spread Eagle, near the West end of Paul's. 1652.   

TO THE Supreme Power, next and immediately under GOD, and his Son Christ Jesus, within the Dominions of England, Ireland and Scotland, and the adjacent Isles; The PARLIAMENT of the Commonwealth of England.  
Grave Senators,  
IT may seem, not only an indiscreet, but a presumptuous (yea unsufferable) Act, in one so mean as I am, to press with so plain a piece into your most honourable presence. And indeed it would be nothing less, were it not that all other ways of finding relief for myself and a poor oppressed Congregation of professed Christians, who have chosen me to be their Minister, were hedged up. I do not presume to come before you out of any absurd trust or vain confidence that I shall find favour; neither can fear of displeasing keep me off (for that in either I should have dishonourable thoughts of that dreadful Tribunal; which all that are lovers of God, their Country, and true Religion, will make a conscience of entertaining but in expectance and hope to find Justice, as it is meet I and every one else should at your hands; so it is (may it please your honours) that for preaching of these Sermons (which here I humbly present to your view) I was judged unworthy to be continued in the employment of Gospel-preaching by such as are mine and the Truths, yea most of them the State's enemies. And thereupon a great part of my livelihood was (and is yet) detained, though settled in a regular way upon certain trusties to my use (as being the Lawful preaching Minister of Tavistock in Devon) out of a Sheaf or Rectory near adjoining; taken in 15 years' value at 90. l. per annum: 1350 l. being deducted in lieu of the said Parsonage out of the fine which the Gentleman was set at in his Composition for Delinquency, who formerly was seized in Fee-simple therein.  
Whereupon receiving (as I apprehended it) a Call from God, to be employed in my Function elsewhere, I obeyed it; and departed from the aforesaid Town of Tavistock, with a purpose to return thither no more to dwell among them.  
But receiving Letters from the godly party, from time to time, in which there seemed to be a strong continued Call that I must return: I began to consider what was best to be done, whether to prefer my profit and ease before suffering affliction with the People of God (as I had cause to fear I did) or to trust God, of whose owning of me (with humility be it written) I had so many, so great experiences: And at last I resolved to advise with Godly, learned and judicious Ministers, which thing I also did, and found them all to agree (upon view of the Letters sent me) that I must return. One said, 
Mr. H.P.  that I could not part with the Godly party at Tavistock; and that he believed others would be of his mind when they did view the Call. Another, 
Mr. L.S.  that I would go off lame, and not recover while I did return. And so a third likewise; adding that my Case was his, and he must return to— whence for want of maintenance he had departed. Here God enabled me to deny myself, and I wrote from London news of my resolution to come among them. 
Mr. I.B.  But as soon as that news came to the ears of the adverse party, it cannot be imagined with what wrath of pride they run together. I will set down an extract of a Letter.— For since we heard that happy news of your coming, the Enemies do most furiously ●age, and have acted together (as we hear) to send a Letter to the Earl of Bedford, that at no hand he shall present you, etc.  
Now that I may sum up all in a few lines; This is the case; I was chosen by the Inhabitants of Tavistock (My Lord of Bedford having promised to present and pay him whom they would choose.) Their choice under many score hands, accompanied with attestations of the neighbouring Ministers, procured a legal presentation to the incumbency, without my stirring at all in the business, (indeed (to say truth) I had not freedom of spirit to do) I continued Preaching Minister quietly some time, and might still, had not my judgement concerning Discipline made me liable to dislike and Obloquy.  
But now, they that were otherwise judgemented, and profane ones, gnash their teeth to see Christ's Ordinances on foot in public, and themselves laid by as Reprobate Silver; and begin to quarrel at my preaching, and to join shoulder to shoulder against the new Church (as they were pleased to call us that laboured to serve God in the spirit, according to his word) and would have another to be their Minister that would, (according to Custom,) carry on (as they call it) Gods good service; Hereupon the Rascal Multitude are encouraged to abuse the Godly Party. Such as were Officers, Troopers, and Foot-soldiers in the late King's Army, are thought fit to be chosen Officers for the Parish, than men that have lain in prison or by the hedges in cold nights, and have been Plundered for their fidelity to the Parliament by their own wicked Neighbours; while the ringleader of this present adverse Party was in the King's Quarters in Cornwall; Who now stands up like a Champion, and with big words thinks to trample down God's People whom he (in a Letter written to one of them) called the Rigid Faction.  
I Humbly crave leave in the heat of a Christian, and fidelity of a Commoner of England, to write, and I will write no more than I can prove (for I know whom I appeal unto) that the differences at Tavistock are no other but between Christ and Belial; The Common Wealth of England and Royalty; worshipping of God according to rule, and Superstitious customary formality, whatever men pretend to the contrary.  
Now because these ensuing Sermons are so cried down for unsufferable railing with which they are stuffed by report of the Enemy; I have faithfully transcribed them and (with the help of such as wrote in short hand) brought them to that pass that now they appear in: Being verily persuaded that not one harsh expression (which might be more excepted against then another) is left out. Neither would I be thought to print them out of opinion that (in these glorious times of Gods giving gifts to men) they will give any great blaze; But to give an account of my manner of speaking in the name of the Lord: That so, if it seem good unto you, I may be restored to my brethren and employment in the work of the Lord at Tavistock (though I shall in regard of means of subsistence have much less than I am to have should I continue Minister there, where I am come under the bond of Conscience; and whither I am by jealous Letters, and by strong Arguments wooed to return again) Or otherwise may submit to Gods will and pleasure (in whose hands are the hearts of all, to turn them which way soever he pleaseth; and therefore yours) with this comfortable testimony, in mine own Soul, that I am ready to do my duty, keep my station, and go in and out before the People over whom the Lord hath made me Overseer: So far and so long as it shall please his heavenly Majesty to give me life, livelihood and liberty so to do. And if my Adversaries have any thing to charge me with, that is of legal cognisance; I stand at our English Caesars judgement seat, where let me be judged in God's name. I that have learnt by his Grace to look with boldness on my Father in Heaven, in Christ; need not fear those (but rather fly to them,) that are his Ministers for our good on Earth; besides I am of them that have in most parts of England, 
I was Captive to the Lord Vicoun Lisle, etc. and to Sir Har. Waller. the first four years of the ten at Breerwich, and elsewhere in K●nt.  and also in Ireland adventured my life, spent my strength and poor estate; often endangered my liberty, and limbs, and health, in my faithful service of, and adhaering to the Parliament of England, for these Ten years last passed, since my return to my native land from that exile which Episcopal Tyranny and tenderness of conscience forced me unto. I am loath to be too bold, I might boast of my many and great sufferings under the Prelacy, and of God's wonderful deliverances vouchsafed me in those days: but I will make an end, humbly submitting my Sermon to your censure, mine outward man to your ordering, and you shall I commend in my daily prayers (as in duty bound) to Jehovah Elohim, that you may be a blessing to the Commonwealth, a joy to the good, a terror to the bad, and successful in all your undertake.  
London, May 12. 1652. This is the hearty prayer of him, Who desires to be found a faithful Steward in the Lords work, And hopes to approve himself true and faithful to the Commonwealth of England, Thomas Larkham.   

To all them in the Town and Parish of Tavistock in Devon, that love the Lord Jesus in sincerity, and are now oppressed by an ungodly generation; Thomas Larkham, their Rightful Pastor, wisheth increase of Faith, Patience and Wisdom, etc.  
Beloved,  
BEcause the day is Cloudy among you, and the warming beams of that bright Sun of Liberty (which so many Saints in England, Ireland, and even in Scotland, sit under) is obstructed and kept off from you, by the furious marching of a youthful Jehu (among you) in the head of a party that know not God, and that will not obey the Gospel of Christ; I thought good to present to you these ensuing Sermons, preached among you and them; to be for a remembrance to you, a testimony against them, and an apology for myself, against those many obloquys and opprobrious calumnies, which by evil tongues and unhallowed pens, dipped in pride, wrath, and malice, are dispersed against both you and me. The issue of things, I hope, you will readily refer to the righteous Judge; who hath a day set (which is always the best) to relieve his slandered, oppressed, and persecuted Servants. My 
* Per a Call of God.  temptations on the right hand will appear, by the loud Calls that I have to go into Macedonia, to help on the great Work of God now on foot there. And on the left hand the strong opposition that I find against my return to you (which can scarce be conceived aright, much less expressed fully.) None but a God can hinder the bvilders of Babel, and destroy the enemies of Zion among you. Sat still a while, and you shall see his salvation; So far as the Angel of his presence shall go before me, I am ready to follow. Only let your conversation be as it becometh the Gospel of Christ, etc. And in nothing be ye terrified, etc. Our business (me thinks) is like the launching of great Ships; heaving and shoving will not do it, till the tide come and it be high water. When God puts forth his arm, your holy and just desires shall be fulfilled. In the mean time wait, and read over these Sermons which once you heard; put in practice what is in them contained, rejoice in the consolation that you shall find here and there in them dispersed; live in love make up breaches, study to be quiet, and in your daily prayers, remember your Remembrancer  
and loving Brother in Christ, Thomas Larkham, Minister of the Gospel. From my Chamber in London May 12. 1652.   

To the Reader.  
CHristian Reader, The inhabitants of the place 
* Tavistock in Devon.  where these Sermons were Preached, may very fitly be compared to Jeremiahs' figs mentioned cap. 24.2. One basket had very good figs, even like the figs that are first ripe: And the other basket had very naughty figs, which could not be eaten they were so bad. This gave the first motion to the printing of these ensuing Sermons. The bad figs are among us very bad, and with a high hand hath God (and his ways and worship) been opposed. Some passages thou shalt read, which may seem too invective and sharp, and as proceeding from a spirit of bitterness: but didst thou know the occasions, thou wouldst wonder that the stones of the street did not cry out.  
Now these Sermons (nothing less being dreamt of, than such unworthy carriage, in the first taking of the Text,) meeting so right by God's guidance and providence with some miscarriages, were conceived by some, and reported to many, to be such unsufferable Sermons, as the like have not been Preached; and so generally bruited among all the Cavaleirs of the Country. In the mean time many gracious souls blessed God that ever they heard them, and also manifested themselves much affected with them. That (Therefore) they may answer for themselves to the charge (divulged abroad) against them, and that they may be useful, read over; as they have been first spoken, they now come forth to their trial. The Author's first in print, after twenty seven years spent in Preaching, and suffering (in the time of the Prelacy) in almost all the Courts in England. If thou that readest them, find any thing in them with God's mark upon it, bless his Majesty for it; the Author was an earthen vessel, but truths are treasures. Let him that first preached, and now permits the publishing of these Sermons, have thy prayers, and thine encouragement to make public some other labours.  
Thomas Larkham.   

The Wedding Supper, As it was handled out of the fourteen first verses of the two and twentieth Chapter of Matthew, in sundry Exercises in Tavistook in Devon.  

The first Sermon.  Matthew 22. Verse 1.2.3. 
And Jesus answered and spoke unto them again by Parables, and said, The Kingdom of Heaven is like unto a certain King, which made a Marriage for his Son, and sent forth his Servants to call them which were bidden to to the Wedding; and they would not come.  
IN the latter end of the former Chap. from the ver. 33. to the end thereof, Christ under a Parable of a certain householder, planting a Vineyard, and letting it out to Husbandmen declares, First, God's mercy towards the Jews, in taking them for his Church, ver. 33.34. of that Chapter.  
Secondly, Their great ingratitude towards him, manifested by their cruel dealing with, and usage of his Servants; beating some, and killing others: And by their most wicked murdering of his own Son: ver. 35. unto the 40.  
Thirdly, God's judgements to be inflicted on them for the same, and that by their own acknowledgement, ver. 40.41.  
Now in the former part of this 22. Chap. our Saviour mentioneth under another Parrable, God's abundant kindness both towards the Jews, and also the Gentiles, in the blessed Means of Grace and Salvation. In which Parable, consider, First, the Preface, Entrance, or Introduction unto the same: Secondly the Parable itself.  
The Introduction is in the 1 verse. And Jesus answered and spoke unto them again by Parables, saying. In which words we have, First, the Party propounding the parable. Jesus. Secondly, the occasion intimated in the Word, Answered, to wit, one speaking touching the blessed condition of such as shall eat bread in the Kingdom of Heaven. Luke 14.15. Lastly the Parties to whom this Parable was propounded, viz. unto the Auditors present in the Pharisees house, as may be seen out of the forementioned Luke 14 ver. 7. of that chap But (to pass over these things) come we to the Parable itself; In which we have to consider,  
First, what is spoken of, or represented; to wit, the Kingdom of Heaven.  
Secondly, whereby it is represented, of which afterward.  
For the Subject matter, viz. The Kingdom of Heaven, we must inquire after the meaning of the words in the first place. Know therefore, that sometime these words, the Kingdom of Heaven, signify the Kingdom of Glory; but not so here. Sometimes they are taken for the Kingdom of Grace; and that in divers respects.  
First, the manner of the working of Grace is sometime meant; as Mat. 13.31.32. in the Parable of the grain of mustardseed and of the leaven.  
Secondly, In respect of the season of grace, as Math 3.2. The Kingdom of Heaven is at hand; hat is, now is the season of Grace, now the door of the Kingdom standeth open.  
Thirdly, in respect of the means of Grace, the Preaching of the Gospel; So this Phrase, the Kingdom of Heaven is used Mat. 13.47. where it is compared to a Net that was cast into the Sea, and gathered of every kind; The same phrase is used also, Fourthly, for the visible Church (●●●●●ng out Christ in preaching and other ●●●●…ances,) in divers Places and Verses 〈◊〉 〈◊〉 thirteenth Chap. and also elsewhere. In ●ll these particulars, is this Phrase used by the Holy Ghost. Grace in the heart is like a grain of Mustard seed, which is the least of all Seeds; Yet afterward it comes to be a great Tree; So that in those Eastern places, the birds made Nests in the Branches of them (as the Scripture speaketh.) And we have seen very great Stalks with Branches in this our own Land in some places. The first seed of Grace, is very little, and sometimes it is long before a gracious Soul can perceive any thing in himself, of this precious seed, in his own Soul: But at last it makes sign where it is. And for that other resemblance, you know Leaven gives a tang to all the Meal; so doth Grace to the whole man. And for the opportunities of Grace, and the powerful preaching of the Gospel, they may well be called the Kingdom of Grace. They are the very way to the Kingdom. Joh. 17.3. the knowledge of God and Christ is said to be life eternal, because it is the way unto it. In the same regard Joh. 12.50. his Commandments are called life everlasting; to wit, because the observing of them brings to life everlasting, and they are sure fruits of faith in Christ. So, I say the preaching of the Gospel, is called the Kingdom of Heaven, because it is that by which God hath appointed to bring Souls unto the Kingdom of Heaven.  
This being the acceptation of the Phrase (as I take it) in this Parable, I will give you some reasons why it may very fitly so be called.  
First, in regard of God the Author, the King of Heaven.  
Secondly, In regard of the end of the preaching of the Gospel, viz. to prepare and fit people for Heaven, to show them the way of Salvation. The Devil himself in the Pythonyss acknowledgeth rhis truth. Act. 16.17.  
Thirdly, In regard of the present condition of such as receive the word. I believe it, they are heirs of the Kingdom, privileged with a guard of Angels. Heb. 1.14. Kings and Kingdoms, are terms of relation. All the Saints are made Kings as well as Priests. Rev. 1.6. The imposition of this high tittle on Gospel-preaching, gives occasion to note Doct. That the Preaching of the Gospel, where it is afforded, is a very great and precious vouchsafement.  
The truth of this Point will the better appear, if we take notice of the glorious titles given to the word preached in Scripture; It is called a hidden treasure, Mat. 13.44. a Pearl verses 45 46. The word of eternal life. Joh. 6.68. The words of this life, Acts 5.20. The word of Salvation. Acts 13.26 The Salvation of God, Act. 28.28. The power of God unto Salvation. Rom. 1.16. The word of faith. Rom 10.8 The word of reconciliation. 2 Cor. 5.19. The grace of God that bringeth Salvation. Titu. 2 11. The immortal seed of regeneration. 1 Pet. 1.23. So that as it is said of the Church, Psal. 87 ver. 7.3. Glorious things are spoken of thee thou City of God; it may also be said of the word of God, glorious things are spoken of it.  
Reas. And that not without cause; for,  
First, It hath a notable power, to illuminate the understandings of men. Therefore we find that the people which sat in darkness (when Christ came among them to preach) saw a great light: And to them which sat in the region and shadow of death light was sprung up. Mat. 4.16. And that Christ (preached) is set to be a light of the Gentiles, and Salvation unto the ends of the earth, Act. 13.47.  
Secondly, It is of great power to convince the conscience: So we may see 1 Cor. 14.25.26. But if all Prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth. Therefore Paul saith (speaking of this word) 2 Cor. 10.4.5 6. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And having in readiness to revenge all disobedience, etc. And so Heb. 4.12. For the word of God is quick and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. This iron Mace knocks down the contradictory spirits of men.  
Thirdly, This word (called the Kingdom of heaven) works faith and sound conversion. That must be of great worth, which worketh a man into Heaven, and giveth him Power to prevail with God, and to overcome the world, all which faith doth. But this the word preached doth work, as may be plainly seen, Rom. 10.14, 15, 16, 17. It is the power of God unto Salvation. Rom. 1.16. The engrafted word which is able to save our Souls. Jam. 1.12. That brings Salvation. Tit. 2.11. Highly esteemed; bonds and loss of life do not move Paul, if he may fulfil his ministry. Acts. 20. ver. 22. to the twenty fifth. The Saints weep and sorrow for the loss of Paul, ver. 37.38. And both for Preacher and People, Read Acts 21.13. Then Paul answered, What mean ye to weep and to break my heart? For I am ready, not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus; You see then how Paul prizeth it, and how the Saints prise it, and weep to hear of the binding of that blessed Preacher Paul. Angels scorn not to learn of the Church the Mysteries of the Gospel, Ephes 3.10. they inquire after these things of the word, 1 Peter 1.12. which things the Angels desire to look into.  
Use. Now for the use of the point. Seeing Gospel-preaching is such a rich Vouchsafement: Surely then, great is their folly which undervalue the same. And of these there are two sorts.  
First, Profane people, foolish Gaderens, that lose the seasons and opportunities in which God way be found; in which they might meet with this rich jewel Christ. These were wont to be the only men we had to oppose.  
But now we have a Second sort, Such as are deluded, and puzzled by the Devil; It is sad to consider, that many (once) forward and eminent professors of Religion, do now account it the height of their excellency to slight preaching and preachers. The ground of this extreme, is the formality of the Calves-men in Dan and Bethel, against whom zeal burning for lack of watchfulness and wariness, and their unadvisedness of Satan's wiles, hath driven many into these extravagancies in these Ordinance-contemning days. We were wont to shoot our arrows against that ungodly generation, who by  
First, Their careless coming.  
Secondly, Their unreverent behaviour being present.  
Thirdly, Lose carriage afterwards: and losing by and by what they have heard Luke 8.12. gave us greatest offence.  
But now (alas) fear of being gulled by black coats hath brought a snare upon many; endangered by men whose coats are of another colour. But I say to all, Wisdom crieth without, she uttereth her voice in the streets etc. Prov. 1. from the twenty fourth to the 33 v. Whiles Christ wooeth, 'tis good to be wooens. He cries, take me to be your King, Priest Prophet, and Teacher; O 'tis a rich Vouchsafement, the Gospel is a precious commodity; which puts me upon a second Use.  
Use. 2 Seeing it is such a blessing, Learn to improove it, ye that do enjoy it.  
First, Diligently frequent the places where the word is faithfully preached: Be not so superstitious, or silly, as to think it is nowhere to be had but in a Parish Church: Nor so absurd and deluded, as to think it is not there to be had at all Can there any good come out of Galilee? was a question in Christ's time; the answer was, Come and see. I give you that counsel; Come and see. I give hear: for sake no meeting where ye may meet Christ. The opinion of holiness of places, is now exploded; take heed of the other extreme; Lest ye leap out of the frying pan into the fire; or at best get out of God's Paradise into a warm Sun; What with the mad running after Jeroboams calves on the one side, and seeking Asses with Saul, on the other side: the  is neglected, and the Lion of the Tribe of Judah forsaken.  
Secondly, Neither is it enough to frequent places of preaching, but being there, you must hearken attentively.  
Thirdly, Ponder it in your hearts.  
Fourthly, bring forth fruit in your lives The commodity is a rich one, Paul thanketh God on the behalf of the Corinthians for the Grace of God which was given them by Jesus Christ; That in every thing they were enriched by him, in all utterance, and in all knowledge; and that the Testimony of Christ was confirmed in them, that they came behind in no gift. 1 Cor. 4.5, 6, 7. O, it is a rare jewel, it is not for every ones obtaining. For you see your calling brethren, (saith the same Apostle) ver. the twentiesixth of the same chap. How that not many wise men after the flesh, not many Mighty, not many Noble are called; Though ye be poor, 
Mat, 11.5. ver. 25. Jam. 2.5.  yet the Gospel is Preached to you; 'twill make you rich, if ye receive it. Though babes, yet these things revealed to you, will make you men, perfect men in Christ Jesus; Though poor in wealth, yet you shall be rich in faith, yea heirs of the Kingdom which God hath promised to them which love him  
Use. 3 Lastly, learn to rejoice in the privilege of living under a godly ministry. It is a great blessing; Mot. 1 be moved therefore with its excellency, it is a Pearl, Math. 13.44. And Secondly, The necessity of having it, upon pain of perishing; If our Gospel be hidden, it is hidden to (yea from) them that are lost. 2 Cor. 4 3. Be joyful therefore you that have the word. See the Lord stretching out his hand all the day long; And take heed, let it not be to a rebellious and gainsaying People. So much of this Doctrine.  
The predicate, or cui comparatum, of that goodly Subject matter or thing spoken of in this Parable, which is the second thing to be considered; and is indeed that by which the Kingdom of Heaven is represented, hath in it three Particulars, two whereof are in this second verse: and the third takes up all the other verses unto the fifteenth.  
First, we are to take notice of the provider and maker of a marriage Supper. A certain King (saith our English translation:) But in the Original, A man a King, or a man being a King. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Secondly, who of his house was to be married, for whose sake this great wedding was to be held; His son. The Kingdom of Heaven is like unto a man that was a King, that made a marriage for his Son.  
The third particular shows us the Guests invited to this supper, to wit. First Jews, unto the eighth verse. Secondly Gentiles, unto the end of the Parable.  
But of that particular or any branch of it; I have no purpose to speak at this time, there being not much left of this hour. Therefore of the First, the feast-maker, I am now to speak. And here are two things held out concerning God to be considered.  
First, His humbling of himself, under his being likened to a man.  
Secondly, His dignity; though he be compared to a man, yet it is to a man that was a King.  
God is not a man, but a Spirit; and challengeth he that dares, or can, to liken him to to any thing. Isaiah 40.18. To whom then will ye liken God? Or what likeness will ye compare him unto? And so also. ver. 25. To whom then will ye liken me, or shall I be equal, saith the Holy one? And in the first of Timothy, the 6. and 16. verse. He only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see. Yet nevertheless it is his pleasure to be set forth for our capacity sake by Allusions to men, Kings and other things; that we might come to understand somewhat of this glorious invisible and hidden God. 
Nihil est in Deo quod non eft Deus.  Every thing is most excellent that is in God, in whom all good dwelleth, Infinitely, Eternally, and Essentially; For there is nothing in God which is not God. I will not trouble you with School Notions and subtleties: But come to say first of that excellent frame of his in point of Humility or Humbling himself, or condescension.  
Doct. The Doctrine shall be this, The glorious God of Heaven and Earth is very Humble. That is, he is that exactly, which the most Humble men are a little according to the measure of the Spirit proportionated out unto them: Or as the man Christ Jesus was, who had the Spirit not by measure, though yet not above measure as he was man. This would be a glorious discovery of God, were it in the hands of one that had skill to manage it.  
Reason. 1 But we must do as we may. In the name of the Lord Jesus therefore know, That as it is the property of a gracious humble Soul, to condescend to men of low Estate. Rom. 12.16. So God is said to humble himself, to behold the things that are in Heaven and in the Earth, Psal. 113.6. He looketh on his meanest Creatures, He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, for 7. O what a Glory 'tis to great men, to take notice of poor distressed mean ones? But consider, God must needs stoop very low to consider the best of his creatures; for all the Nations in comparison of him, are not so much as the drop of a bucket, as the Prophet phraseth it.  
Reason. 2 Secondly, consider, what would you say of an eminent man, a man of honour, that having been abused by a poor scullion, whom he is able to crush in a moment, doth yet out of the goodness of his Nature and Humble frame of spirit, Entreat, Beseech, send to first to have a reconciliation? Would not all the World admire such a man? Friends, Thus God deals with sinful men, verse 3.4. of this chap. I am now upon. And 2 Cor. 5.18. we read of God's reconciling us to himself by Jesus Christ, and of a Ministry of reconciliation. And ver. 19.20. of stooping so low, and honouring man so much as to send Ambassadors, or rather Petitioners to beg, beseech and pray us to be reconciled to him. Stand amazed O ye proud worms, that have such proud implacable Stomaches, that swell with venom like Toads, and are better like mischievous Devils, then like men; So far are ye from being like Christian men. O the wrath of pride as Solomon calls it, I'll sell my Blow; I'll do so and so, though it cost me mine Estate; I'll not leave him worth a groat, base Fellow, Clown, Mechanic, Priest, I'll make him know that I am not his Companion: (Yea but thou art, and shalt be the fellow creature of the meanest, maugre thy pride) Doth God do so? or Dost thou think there is less difference between God and thyself, then between thyself and the meanest man alive? This is the second reason as I call it.  
Reason. 3 Thirdly, We may argue or demonstrate the Humility of the Lord, from the places of his dwelling, or frame of spirit that he takes most delight in, Isaiah 57.15. For thus saith the high and lofty one that inhabiteth Eternity, whose name is holy; I dwell in the high and Holy place: With him also that is of a contrite and humble spirit, to revive the spirit of the Humble, and to revive the heart of the contrite ones. Unto babes doth God reveal himself, Mat. 11.25. To the poor separated one's of the world will he be a father, and they shall be his Sons and Daughters, though he be the Lord Almighty. 2 Cor. 6.18. I tell you, if God were to walk abroad in the shape of a man, he would sooner visit a poor humble gracious soul a thousand times then the Alaflantara fellows, mincing Minions, or scrapeing Muck worms of the Earth, notwithstanding their Wealth, Beauty or Gallantry. He putteth down the mighty from their seats, and exalteth them of low degree, Luk. 52.  
Reason. 4 Fourthly, His humility is magnified, and made apparent by his great and patiented waiting to be gracious. What man of fashion would wait upon beggar's heels to do them good, to fill their hungry bellies, and to clothe their naked backs? Behold (saith the faithful witness) I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. He waits, even when his head is filled with dew, and his locks with the drops of the night. Cant. 5.2. He endures with much long-suffering the vessels of wrath fitted to destruction. Rom. 6.22. He is long suffering to us ward, not willing that any should perish, but that all should come to repentance. These are glorious beams of that one Glory and excellency, able to dazzle our eyes utterly; whiles men are doing him all the mischief they can, he is then waiting and striving to be gracious. A Plaster was made for those Converts Acts the 2. of that very blood which they wickedly shed.  
Use. 1 Then why should his Creatures be proud, seeing the Creator is so Humble? Yet such we read of Psal. 12.4. who have said with our tongue will we prevail, our lips are our own; who is Lord over us? Malacy complains cap. 3.15. That the proud were called happy. This is the cause of contention among People. Prov. 13.10. Only by Pride cometh Contention, but with the well-advised is wisdom. O that men would mark such threatening Scriptures as I shall mention against Proud men. Leu. 16.19. I will break the pride of your Power. Prov. 15.25. The Lord will destroy the house of the Proud. Prov. 16.18. Pride goeth before destruction: and a haughty spirit before a fall. Luk. 1.51. He hath showed strength with his arm, he hath scattered the proud, etc. James 4.6. God resisteth the proud, but he giveth Grace to the Humble: Pride is either in regard of God or men; but I must not meddle now with those particulars.  
Use. 2 A second use therefore is to comfort those that are Humble. They are like God; God will not despise such as be like himself. He will teach them, Psa. 25.9 He will honour them, Ps. 113.7, 8 He raiseth up the poor out of the dust: and lifteth the needy out of the dunghill, that he may set him with Princes, even with the Princes of his People. He will dwell with them as Isaiah 57.15. mentioned before. Humility is the forerunner of honour, Use. 3 as a haughty heart is of destruction, Prov. 18.12. Let the Sons of men be in love with this Grace; Who would not be like God? Motive 1 This Grace of Humility is a most excellent Grace. Knowledge, Wealth, Honour, zeal: neither of them is comparable to it.  
Yet further think upon the necessity of having it; the want of it is a fore runner of destruction, in the forenamed Prov. 18.12. No entering into the Kingdom of Heaven without, Mark. 10.15.  
Thirdly, Consider the sins we have committed: the judgements we have thereby deserved. For the first, what good have we done in our places with our wealth? how unprofitably have we spent our time? And then consider, wrath is abroad the world. This is not a time, sure, for men to be proud.  

The 2. branch. Doctr.  But I proceed to the second thing held out concerning God, viz. his dignity. Though he will be likened to a man: yet it shall be to a man that is a King. Surely, God's humility ought not to cause disrespect of his dignity. King's are to be honoured 1 Pet. 2.13. The King is Supreme, and therefore to be submitted unto, & to be honoured v. 17. And if Earthly Kings; how much more the King of Heaven, the King of Glory? God is the King of Glory. Psalm 24. ver. 7.8, 9 and 10. In every one of those four ver. he is called the King of Glory. Lift up your heads O ye Gates, and be ye lift up ye everlasting doors, that the King of Glory may come in. Who is this King of Glory? the Lord strong and Mighty, the Lord Mighty in Battle. Lift up your heads O ye Gates; even lift them up, ye everlasting doors, and the King of Glory shall come in. And twice in the last verse, Who is this King of Glory? The Lord of Hosts, he is the King of Glory. Selah. He is a King that remains for ever: whereas other Kings die and leave their Kingdoms to others. Psalm 29.10. the latter part of the verse. Yea the Lord sitteth King for ever. His dominion is an everlasting dominion, and his Kingdom is from Generation to Generation. Deuteronom. cap. 4. ver. 34.  
Reason. Although God be Humble, yet he must not be despised, for this Reason: Because Humility in great Ones calls for the more respect. We have a saying of a proud heart and a Beggar's purse, when we will set out an absurd Ass; Surely, even so, To say a Mighty man, and an Humble Soul, is to give a notable Character of one worthy to be had in Honour. The Humble carriage of Abraham a man of Might (he had in his house thirty eight 
P●sse & nollenobile.  
* Gen. 14.14.  Trained Soldiers) got him a great deal of respect among the children of Heth. You may read the story at large yourselves, Gen. twenty three, ver. six unto the thirteenth. He stood up, he bowed himself to the people of the Land, even to the children of Heth. ver. 7. And again Abraham bowed down himself before the People of the Land. So, I say Gods humbling of himself, should rather be a cause why People should give him the greater Honour and Reverence.  
But I must draw to an end; I therefore shall speak a word by way of Use and Application, and so end this first particular, (to wit the feast maker) and also this Sermon.  
Use. 1 The first Use shall be to reprove sharply that Jndian-like frame of Spirit so common among men. Those poor Infidels stand in great awe of their (Hoggery) God (as they call him) Abamaccho, because he doth them much mischief. But their good God, Tanto, they care not how they use. Surely they are much to blame, that abuse the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth them to repentance. Romans 2.4. O despise not the Humble and plain ways of the Lord; undervalue not his Gospel because the poor receive it. Matthew 11.5. and the rich blaspheme that worthy way, Ja. 2.7. If you do provoke him, and grieve him and slight him, he will make a way for his Anger, Psal 78.40 41.50. He will be terrible; the heathen shall perish out his land. Psal. 10.16. The Lord reigneth, let the People tremble. Psal 99.1. He is a great King, and his name is dreadful among the Heathen. Malachy 1.14. They that abuse God's kindness, shall not gain by it. They that scoff at his patience, as 2 Pet. 3.3. etc. or at the meaness of his worshippers, Joh. 7 48 49. and the like, shall find that blue-apron Mechanics shall be too hard at last for Scarlet-coats, and bring down the mighty from their throne.  
Use. 2 Be of good cheer ye that honour God, God will honour you. 1 Sam. 2 30. Though God would walk low and seem to be not worth the looking after: yet he will come at last to be glorified, and admired by them that have believed his testimony, and have worshipped him even in a stable, and have kept the (despised) faith. But here shall be an end.   

The Second Sermon.  Matthew 22.2. 
The Kingdom of Heaven is like unto a King that made a Marriage for his Son.  
WE have finished in this place of meeting (besides divers other things dispatched the last time) the first of those three Particulars noted in the predicate of this parabolical Proposition: viz. the feast maker; we have heard of that twofold representation of him; as a man to show his condiscension, and humbling of himself for our good: And yet a man that was a King; to set forth his dignity, and greatness over all.  
Now the next thing we have to do, 
The second particular.  is to speak of the Honourable person that gives occasion for this feast. And that is Christ who is to be married; whose Spouse is the Holy Church.  
In this particular there are divers things of great weight to be taken notice of.  
First, The Author and fountain of saving grace, viz. God, called here A King, making a Marriage for his Son.  
Secondly, Here is implied the near union that is betwixt Christ and the Elect. It is agreed, that there shall be a marriage concluded upon (according to God the Father's everlasting purpose) between them and his son Jesus. The Kingdom of heaven is like unto a King that made a Marriage for his Son.  
Thirdly, we shall also out of these words speak of the way and Means, whereby this Grace from God in the supper of the Lamb is conveyed, & made out to the Elect: towit, the powerful preaching of the Gospel. This lies wrapped up in these words, the Kingdom of Heaven, whereby is meant (as I told you in the beginning) the word of the Kingdom. The plain Truth is, and the Summary Sense, The preaching of Christ, and the offering of him in the Ministry of the Gosepl is the way the Lord hath ordained, to work faith by, whereby we are united unto Christ, and justified.  
I will begin with the first, and so proceed to the handling of the rest at this time, as in the presence of the Lord.  
Doct. The first Doctrine shall be this, 
From the first.  That grace here, and glory hereafter, are the free gift of God. It it his pleasure that his Son be Married, and such a Wedding Supper held as may show forth the riches of his Grace, (according to the capacity of man) somewhat answerable to the bounty of a God. You see the Subject matter is Grace, which we must warily speak of; that we may shun the Charybdis of Popish merit, and yet not fall upon, or into the Scylla of Lawless Antinomianisme. Most certain it is that Salvation is of Grace, and not of works: as that learned Dr. of the Church, the Apostle Paul disputes it, and demonstrates it, both in his Epistle to the Romans, and also in his Epistle to the Galatians. And although there are many uses of the Holy Moral Law, (which I purpose not now to meddle with) yet must it stand aside, as weak and insufficient through the flesh; and give place unto Gods sending his Son into the world, that whosoever believeth in him, and accepteth of God's offer of Grace, should not perish, but have life everlasting. This Grace of God is by much the Elder brother, if we look no higher than Abraham. Gal. 3.17. And this I say, (saith Paul) that the Law which was 430. years after, cannot disannul the Covenant that was before of God in respect of Christ that it should make the Promise of none effect. All is of Grace.  
First, Election is of Grace Rom. 11.5. There is a remnant according to the election of Grace. Ephes. 1.5, 6. Having predestinated us, &c according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. See Cap. 2. to the tenth. And in many other places.  
Secondly, all the Coordinated Mediums, all that God works by, all are free and of Grace.  
As first, Christ is given, Romans 8 32. Who spared not his own Son, but gave him for us all to Death.  
Secondly, The word bringing savation is free, and is therefore called the Grace of God. (Titus 2.11.) bringing Salvation.  
Thirdly, Repentance is of Gods giving also. Acts 11.18.  
Fourthly, Likewise Faith, that mother-Grace, is the gift of God. Phil. 1.29. And generally the whole Law of the Spirit of life, as it is called Rom. 8.2. is of God's gracious working, as is testified Ephes. 2.1. And you hath he quickened which were dead in trespasses and sins.  
Reas. 1 We may reason from the very name Grace, it signifies that which is imparted gratis, 
Conveniunt rebus nomina saepè suis.  that is freely. So the Holy Ghost often reasons in these words, (or else Grace were no Grace.) And Grace and Merit do stand extremely in opposition one to another.  
Secondly, We may reason from universality, from the General to Particular. 
Quicquid praedicatur de genere, praedicatur de specie.  Of him and through him (as well as for him) are all things. Every good and perfect gift is from above, and cometh down from the father of lights, etc. James 1.17. All common Graces, are of his Grace and free gift: much more saving grace, which is a more special effect of his love and favour.  
Use. 1 But I come to the Uses (having two other Doctrines to dispatch at this time.) And first here falls to the ground the Doctrine of merit, so mightily and subtly among our latter Popish Schoolmen contended for. What should I read Lectures of Polemical Divinity in this popular auditory? They have a blind distinction of merit of congruity and condignity; one place of Luke will serve for all. Cap. 17.10. So likewise ye, when ye shall have done all that is commanded you, say, We are unprofitable Servants. There is neither merit of congruity before justification, nor merit of condignity after. But by Grace are we saved through faith, 
Dona sua coronat Deus, non meritatua. Aug.  and that not of ourselves, it is the gift of God. Ephes. 2.8. not our Merits, but God's gifts are with his merciful and bountiful vouchsafements, crowned here and hereafter.  
Use. 2 Secondly, comfort ye, comfort ye yourselves with these words, O all ye desirers of saving Grace. They that hunger and thirst, etc. are pronounced blessed. Mat. 5.6. What though ye see nothing in yourselves but that which loads you? even such are invited to come. Mat. 11.28. If God send to invite, surely he will not reject those that desire him, though they be never so sinful.  
But we must take heed, First, of being contented with a few weak and faint desires. If thy desires come from a right principle, they are as truly Grace as faith itself. There is Grace desiring, 
Gratia sitiens, sitiata.  as well as Grace desired.  
Secondly, take heed of regarding wickedness in your hearts, Psal. 66.18. or else the Lord will not regard your desire. And no marvel, These desires so accompanied, show themselves not to proceed from that preventing Grace which all successful desires do proceed from.  
Use. 3 I have yet one use more. Grace here and Glory hereafter are of the free gift and Grace of God. Ye see where to go for both the one and the other. God is the Author and Fountain of all Grace; seek it of him.  
Mot. 1 And to move you, consider first the Excellency of that condition ye shall be in Christ; to partake of his goodly Image and Grace, to be transformed into his Image from Glory to Glory.  
Secondly, It is of absolute necessity, that ye come to this supper. I say, He that refuseth, and cometh not, shall be damned, though he were a man of wax in the eyes of the World.  
Thirdly, Methinks we might say something of the blessed and Gracious opportunities God hath given unto you to move you to ply God day and night, and to cry, Christ Christ; Bread bread, for the Lords sake bread.  
Object. But I said but now, Prayers must proceed from the spirit, and that is that I need make it plain, will some say.  
Sol. Brethren, our work is to bid you ask; God's work is to enable you to ask. The work of Christ's mouth to Lazarus, was to bid him to come forth of the Grave. It was the secret work of his Almighty Power to make him alive, that he might hear and obey that command.  
Quest. How should a man seek Grace at God's hands aright?  
Answ. I answer. He must be willing to take all that God hath promised to give to them that ask, upon Gods own terms and conditions, and limitations too, in regard of desired temporal blessings. Ye that say ye believe, ye must repent, etc. Acts 2 38. Nay ye shall. Rom. 6.1, 2, 3. What shall we say then? shall we continue in sin that Grace may abound? God forbidden; how shall we that are dead to sin, live any longer therein? Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death. And so for outward things, we are taught by Christ's example in his Agony, to say, not my will, but thy will be done. In a word to take pleasure in the lovely ways of holiness, and to refer ourselves to God's Love, Care, Wisdom, Power, Truth and Faithfulness for outward things. But the main thing in hand is to stir you up, to keep begging of this Grace, that is of the discovery of God's love to thy poor Soul, and that God would lift up upon thee the light of his Countenance. So much of the first particular.  
We come to the second; to wit, to show you what is meant by the Marriage of the Kings Son. Even no other thing, no less privilege, than a most near Union between Christ and the Elect. For even as a man and a woman by the bond of Marriage become one, Gen. 2.24. Therefore shall a man leave his Father, and his Mother, and shall cleave unto his Wife: and they twain shall be one flesh; and so Mat. 19.4, 5, 6. it is confirmed by Christ, and said to be a Union and a joining together by God: So is it between Christ and his Church. Ephes. 5. ver. 23. and 31. And therefore it is said in my text, The Kingdom of Heaven is like unto a man that was a King that made a Marriage for his Son. Where first, God is signified with his free Grace (as before.) And secondly, This thing that I have now in hand, viz. That it was his pleasure, that his Son, so fitted to be a husband to lost mankind, by his incarnation (as it is said, A body hast thou given me) and by his Death and Passion, and glorious Resurrection, and Ascension should be offered to all the world of the Jews and Gentiles; and that there should be a General invitation to the end, that as many as come, should be not only Guests, but the very Spouse, and be married to Christ, and assured thereof by the spirit of faith and sanctification. So That the Doctrine shall be,  
Doct. That there is a Marriage made, and agreed upon, for the Son of God by God the King of Kings with every gracious Soul. 'tis ended (as we use to say) between them. This is that which is here called the Kingdom of Heaven, the work of Grace; and it is therefore compared to a Marriage, because there is such a near union between all the Children of the Kingdom and Christ, as there is between the Husband and the Wife.  
I will, (for your better profiting by this so admirable point) go upon some Particulars; some Analogies and Resemblances, between Marriages among men, and this work of Union and Conjunction with Christ.  
And first you know, men use to go a wooing, (as we call it) they do either by themselves or their spokesmen make motions of Marriage, and declare their love, to the young women, they are willing to make their wives. And this (you know) is first before there is an actual possessing and uniting: Even so we read 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's steed, that ye be reconciled to God Now when Christ was in the flesh, he went a wooing himself in his own person. John 3.19. Light is come into the world; end men love darkness, etc. But ver. 29. of that chap. he hath a spokesman, he goes a wooing by his friend: He that hath the Bride is the Bridegroom, (as you shall find there:) but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice. That spokesman there meant, was John Baptist. And the Bridegroom there meant, is Christ now incarnate, though the son of God from everlasting; He was afterward crucified, dead, and buried, and risen again the third day, this is the Husband of the Church, this is the young man that is to be married (as we use to say.) Cursed be they that destroy the History, under a pretence of embracing the Mystery, (as some absurd men have in my hearing, whom I therefore questioned, but it was not in a time successful.) But I say this, Christ went a wooing himself, but now by his messengers he doth it in Gospel-Preaching.  
Secondly, There is a mutual consent after the time of wooing. This is called a receiving 1 John 12. 
Vnio animarum est essentia matrimonii.  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. And indeed this is the very union, and essence of the Marriage. For such are regenerated, as it followeth ver. 13. Which are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 'tis a match. My beloved is mine, and I am his, saith the Spouse. Canticles 2.16.  
Thirdly, There is an enjoying each other in the Married condition. Can. 1. ver. 2.3.4. Let him kiss me with the kisses of his mouth: for thy love is better than Wine. Because of the savour of thy good Ointment, thy name is as Ointment poured forth, therefore the Virgins love thee. Draw me, we will run after thee, the King hath brought me into his chambers: We will be glad and rejoice in thee, we will remember thy love more than Wine; the upright love thee: O, who can imagine what this secret enjoying of Christ is, that hath not felt it? There is a kind of spiritual copulation, between Christ and every true believer; Yea also between Christ and Congregations, which are so many Mothers to bring forth.  
And this puts me upon a fourth likeness. Wives blessed of God, are like fruitful Vines upon the Walls of the house, whose children stand like Olive plants round about the Table. Psal. 128.3. Such as are married in the fear of God, have a promise of this blessing.  
This is made good; First in each Saint's growth in Grace, Isaiah 61.10. I will greatly rejoice in the Lord, my Soul shall be joyful in my God: For he hath clothed me with the garment of Salvation, he hath covered me with the Robe of Righteousness, as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth herself with Jewels. The Saints are led forward towards perfection Heb 6.1. O many a sweet Babe doth a gracious Soul bear and Nurse to the Glory of God. But wicked men bring forth ugly bats of Malice, Pride, Uncleannness, they are in conjunction with the Devil; their Fruit and Wine is of Sodom, not of Jerusalem.  
And then Secondly, In the Churches increase it is also verified. Isaiah 61.4, 5, 6. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste Cities, the desolations of many Generations, etc. The Sum is, the Church is a fruitful Mothe●: Jerusalem the Mother of us all, in conjunction with Christ, brings forth many Sons. The Sons of the Church come from far, and her Daughters are Nursed at her side. Isaiah 60.4. This comes to pass by Christ's Husband ship; the Church seemingly barren, and a Widow, brings forth many Children to Christ.  
Fifthly, There is a transacting of conditions. The r●ches of the Husband becomes the Riches of the Wife; and the debts of the Wife become the debts of the Husband. 2 Cor. 5. the last. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him.  
Sixthly, There is a Sympathising between Christ and his Church. Acts 9.4. Saul, Saul, why persecutest thou me? So Christ calls out of Heaven. And again Mat. 25.40. In as much as ye did it to the least of these my brethren, ye did it unto me. And the Church again is very sensible of God's dishonours. And it grieveth David to see the transgressors, because men keep not God's Law, P●alm 119.136.  
But Seventhly, Between such as are knit in the Marriage knot, there is a great working in affection; great joy in the presence one of another; grief in the absence one from another: even so, if God do hid his face from David, he is troubled, Psal. 30.7. And his heart longs to be in the Temple, where God was wont to show his beauty, and come with embraces to him and others of his People.  
Use. 1 Now singular use may be made of this Soul ravishing Doctrine; but I shall confine myself to 3. One of information, another of consolation, and the last of exhortation, and in all shall be brief, because I have one point more to dispatch, and the time runneth on apace.  
I say, First, We may be informed of the great worth of Gospel Ordinances, under which there is such a nearness held forth, yea such a conjunction with Christ enjoyed. Here are kisses and embraces to be had. Meetings for the enjoyment of them, are Christ's bed of Love. For there (to wit in the use of Church Ordinances) the Lord commanded the blessing, even life for evermore, Psal. 133.3. and again. By night on my bed I sought him whom my Soul loveth. Cant. 3.1. That is in the Communion of Saints and enjoyment of Ordinances. They are not much acquainted with Christ, (it is to be doubted) that cry down, what he is wont to make himself out by to his Saints.  
Use. 2 But Secondly, Gracious souls should take comfort and rejoice in their match, and well they may. It is not an ordinary one, it is no small thing to be Married to the Son of God. We have great and many particular things to take comfort in, but I will be brief.  
First. He looks for nothing to draw his Love; therefore our want of beauty cannot dissolve the knot.  
Secondly, No infirmity in us, can draw away his Love from us, for his Love is immutably firm, because it is Eternal and Free.  
Thirdly, Nothing can hinder our conversing with him; we have a privilege to carry about Christ with us.  
All the powers in Earth and Hell cannot make a separation between Christ and a Christian, no not for one minute.  
Object. What. cannot Sin? doth not the Scripture say, Thy sins have separated between thee and thy God, etc.  
I answer. God is the same in his suspensions which are his Physic, that he is in his Ordinances of feeding, and in all prosperous Vouchsafements. And so (by the way) ought the Church and every Christian to be in their Reproofs, Checks, Admonitions; of the same frame of spirit, aiming at the good of the party dealt withal, as in their most pleasing deal: Let all your things be done in Charity I say, (to return to this branch of the comfort) All the world cannot separate you, nor hinder you from enjoying Christ, no not a minute; sin may be an occasion of a hiding of his face. But God would not let his people sin if it were not for their good; For all things must work together for their good Rom. 8.28. This is a mighty privilege the Saints have.  
Fourthly, He will enable you to do what he commands you. The Saints have not only habitual Grace, to wit, the new Creature: But also, the Lord is bound by promise to be with them, to direct them, to help them, and assist them, with continual supplies of Grace; for they are taught to wait upon him and to seek unto him, & to be much in trading with God, and all his Factors, and therefore must needs be better able to do his will. You shall find Psal. 25.12. What man is he that feareth the Lord? Him will he teach the way that he shall choose. The greatest hindrance of God's service, and of doing his will, is fear. Now God being Lord of the affections, can quickly take away fear or give trembling; but he is bound by promise, as to withhold no good thing; so to withdraw every evil thing, (as all that hinders obedience is evil) from his servants.  
Lastly, the Love of God which is by reason of this Union, is above all Love, it shall transcend all Love. The happiest Wife in the World may possibly expect or desire too much from her Husband, though the best Husband in the World. We cannot be too bold with God in expecting or desiring, unless it be in sinful desires. I say, We cannot expect too much from God; We can never build too much upon his Love; it is transcendent.  
Use. 3 I come now to the last Use. I told you first, I would make three, of which two are finished. The third is a use of exhortation. You see a Son offered by God to be Married to you; You see that no less Privilege is to believers in Christ vouchsafed, then to be Married to him: as he saith Hosea. 2 19 And I will betrothe thee unto me for ever, etc. Therefore come away, marry this King's son, forsake not your mercy, do not overstand your Market: You will never have such an offer again, (I mean not, of another opportunity; for what am I to limit the Holy one of Israel?) But of another happiness; for in this seed of Abraham alone blessedness is to be had; I say you cannot possibly speed yourselves better. There is none so lovely, none so able to make you every-way happy, none so willing to do every body good. These expressions of ours are to your capacity; These glorious beams of Christ shine brightly, the Lord open your eyes to see them; seek by Prayer, wait upon Ordinances, argue upon promises; And the Lord strike hands with you in much mercy. Amen, Amen.  
It remaineth that something be spoken of the means Ordained by the Lord to attain this assurance of Union with Christ; to wit, the Preaching of the Gospel, signified by these words, (The Kingdom of Heaven) for by it is saving Grace conveyed. Gospel preaching is Ordained and appointed of the Lord to that end, that men may hear of Christ, believe in Christ, be saved by Christ, and be glorified with Christ. So in that the Kingdom of Heaven, that is, the Gospel Preached, is compared to a Marriage-making, I observe this last Doctrine;  
The end of the Preaching of the Gospel is to prepare People for a Marriage with Christ the Son of God.  
Reason. And the Reason is, because it is that very instant of Grace, which God, who hath appointed a time for every action, hath appointed for his Elect to come and join hands with Christ in the Act of believing. It is the means of faith. Rom. 10.17. So then faith is by hearing, and hearing by the word of God. The Lord hath appointed that the Gospel of the Kingdom shall be preached over all the World for a witness unto all Nations; That the Elect in every place may be brought in (according to God's eternal purpose of Love) to communion with the Church, and Union unto Christ.  
Use. 1 We may hereupon conclude, in the first place, the necessity of the Preaching of the Gospel, contrary to their vain conceit that think it needless; they see not the end of it, to wit a Marriage with Christ. Or if they do, yet they mean not to be divorced from their wicked Lusts, unto which they are already Wedded.  
But yet lodge this truth among the Oracles of God, That Gospel Preaching is necessary. And that it is the ordinary and usual means to obtain Faith.  
Use. 2 O Therefore, what a happiness do those people enjoy, if they had eyes to see it, that have the Gospel faithfully preached unto them, to prepare them for a Marriage with Christ. Use. 3 And how shall they escape which neglect so great salvation? Which to do is a greater sin then to break the whole Law. The punishment shows the greatness of the sin; a double curse is pronounced against them that love not the Lord Jesus, 1 Cor. 16.22. that is against those that neglect Gospel offers, and Ordinances, in which Christ goeth 〈◊〉 wooing to the children of men. If any one therefore here present, be an Enemy to the dispensations of the Gospel, or a neglector of this gracious offer of Christ therein: let him look upon himself as on an execrable thing which God hates, and let him see God even stretching out his power to confound him, and the Gospel cursing him.  
Use. 4 Be exhorted therefore to improve this appointed employment; This concerns both Preacher and Hearers.  
Motive Motive. It is the best preferment a man can come unto, to be United and Married to Christ; And therefore no small preferment to be employed in this high work of bringing People to Salvation. And to move other People, let this be weighed well, that to lose all things in the world to gain Christ, is the best bargain that ever man made. Phil. 3 7. 8. But what things were gain to me, these I counted loss for Christ. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.  
Quest. But how shall Ministers improve this benefit?  
Answ. I answer, by Preaching Christ unto the People, Plainly, Powerfully, in the evidence of God's spirit, not in the enticing words of man's wisdom, 1 Cor. chap. 2. ver. 1. etc.  
Object. But if a man do not Preach eloquently, he shall lose his repute and the Grace of his pains.  
Sol. I answer. No; for although some that know not God will be prating; yet he is the best scholar that edifies most. 1 Cor. 14 v. 12.18.19.21.22. To excel to the edifying of the Church, to speak five words with understanding that others may be taught to Prophesy, so as men may believe, are special Phrases in those verses. A man that speaks pithily to the conscience, will show himself a scholar (besides his purpose) to all judicious hearers. Such men show themselves to have renounced the hidden things of dishonesty, not walking in craftiness, not handling the word of God deceitfully, but by manifestation of the truth, commending themselves to every man's conscience in the sight of God. 2 Cor. 4.2. And yet further ver. 5. For we Preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake. And then note, I said not only plainly, but powerfully; We should have such a spirit as Paul, who out of the abundance of his Zeal was stirred in spirit. Acts 17.16. And so Philip. 3.18. He told them WEEPING of their faults, that were Enemies to the Cross of Christ. This proceeded out of the abundance of his Love to Christ and mankind. And this was a sign of Lot's sincerity, that his righteous soul was grieved and vexed, etc. 2 Pet. 2.7. And to hate the work of the Nicolaitans which God hateth, is very commendable. Rev. 2.15. To hate them that hate God. Psal. 139.21. and to be grieved with those that rise up against him.  
Now for Hearers.  
They must improve this benefit and blessing of Gospel Preaching; 
2. Hearers.  By striving and labouring hereby, to be prepared for a Marriage with Christ. By putting off the old man, and putting on the new man. Ephes. 4. ver. 16. to the 25. People must forget their own People and their Father's house, and labour to be clothed with clothing of wrought Gold. Psal. 45. ver. 10.13. Labour to get Oil in your Vessels, as well as in your Lamps. Mat. 25.4. That ye may enter in with him to the Marriage, when the door shall be shut against such as have neglected these opportunities. ver. 10. You must labour to make yourselves ready for the Marriage of the Lamb, to put on Christ, who is the clean and white and fine Linen of the Saints. Rev. 19.7.8. O that you would know now, even now, in this your day, the things that do belong to your peace. And especially to be often hammering on this, that this rich vouchsafement will have its Errands end one way or th● other. It is like strong Physic, if it do not work, 'twill kill. If the word be not the savour of life unto life, it will be the savour of death unto death.  
Thus have I finished the second verse wholly. Out of which I have spoken of the Subject matter of this Parable, the Kingdom of Heaven, and of two Branches of the predicate, viz. the Marriage-maker, and the Bridegroom; and in the latter, of all three particulars. viz. the fountain of Grace, the Union between Christ and his Church, and the way and means whereby this is wrought.  
The third, viz. the Guests, is next to be handled: So much for this time.   

The Third Sermon.  Matthew 22.3. 
And send forth his Servants to call them that were bidden to the Wedding; And they would not come.  
THis verse gins the point of the Guests that are graciously invited by the Lord to come to Christ. 
The third particular in the praedicate.  Both Jews, and Gentiles. The double Call of the Jews, Gods old acquaintance, is vers. 3. to the 8.  
And then the Call of the Gentiles, upon their refusal, unto the end of the Parable.  
We are now to make entrance, and to speak of the first invitation of the Jews, Gods old customers, as it is set down in this verse now read unto you. In which we have two parts.  
First God's favour in giving them the first offer of this Grace, in these words. And sent forth his servants to call them that were bidden to the Wedding.  
Secondly, Their ingratitude, showed in their wilful refusing of it, in these latter words of the Text, And they would not come.  
We will begin with the first, and therein again, we have many particulars to take notice of and speak upon.  
As first, a description of the Jews, the parties invited, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by a word wherein their privilege is gloriously held forth: They were the bidden ones, or the called ones, as the word signifies. Such as before the coming of Christ were entrusted which the Oracles of God, and were God's People.  
Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The instruments of their present invitation are said to be his Servants, Gods Servants:  
Thirdly, The ground of these Servants proceeding in the work; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God sent them that had a Commission for what they did. Of these in order.  
They which were bidden to the marriage (to wit anciently) must first have the News when Supper is ready. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By these words saith Piscator, are understood those which a little before the preparation of the Marriage feast, 
Intelliguntur invitati, qui paulo ante apparatum nuptialis convivii, invitati ad illud fuerunt.  were invited to it. The like Phrase we have 1 Sam. 9 13. And afterwards they eat that be bidden, that is such as are invited. Hence this Doctrine.  
That the Lords bidden Guests are readiest to be called unto his son's Marriage.  
Here they were the Jews, Gods selected People, God's peculiar People, and treasure above all People. Exod. 19.5. And so, Deut. 7.6. The Lord thy God hath chosen thee to be a special People unto himself, above all People that are upon the face of the earth. They were bidden in Abraham. Gen. 17.7. And I (saith God) will establish my Covenant between me and thee, and thy seed after thee in their Generations for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. It was their privilege and dignity to have God's Oracles committed to them. Rom. 3.1.2. They were Israelites, to whom pertained the adoption, and the Glory and the Covenants, and the giving of the Law, and the service of God, and the promises. Rom. 9.4  
Reason. And there is some reason or illustration of the truth of it. For such are as it were registered in God's note book for this very purpose. It is an allusion (saith Mr. Calvin) to such men as write a Catalogue of their chief friends, whom they intent to make their Guests, when they make a Feast. O say they, we must needs bid such a one, and we cannot leave out such a one, etc. So is it with the Lord, so he is wont to deal. Mat. 10.5, 6. These twelve Jesus sent forth, and commanded. them, saying, Go into not the way of the Gentiles, and into any City of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And cap. 15, ver. 24. (saith Christ) I am not sent but unto the lost sheep of the house of Israel. To make this out more fully, that it may be fitted for use to be made of it. The Lord being about to reform his Church in all places of the word (for the time is at hand of glorious things to be done for and in Christ's Church) looks upon England his old acquaintance, for whom he hath done much often, to whom of old he hath been many ways gracious. England, I say, shall have a fair offer, they shall be first bidden, yea bidden again. O England (saith the Lord) Thee have I known of old; I rooted out Popery out of thee; I delivered thee in 88 from the Spanish Invasion; I discovered the hellish Gun-powder-Plot; I have for thy sake poured contempt upon Princes, and shattered Nobles: Armies commanded by Royalty, have been brought to nothing, etc. Now take me while I am offering myself to thee in this my reforming time. And so to this very place may we apply it; O Tavistock, I have afforded that to thee, which I have not to all Towns. Hath not the Lord striven with you in former times, 
Mr. G. H.  in regard of that powerful Ministry you enjoyed? And hath he not (as it were) made you the first in Church-resurrection in these parts? Doth not the Lord even beg you to accept of him? Doth he not suffer many abuses in his Servants among you? well, what shall I say? You are fairly offered, you are first offered, you have the Refuse (as we use to say.)  
So much for the Explanation.  
Use. 1 The first use shall be for information, to store you with this one truth among others, That it is a privilege for a people to live in the visible Church, and under Ordinances, to be within sound of this Bow-bell of the Gospel. For when times of discoveries of God, and reformation come about, these shall have the privilege to be served first, at least with offers. And it shall be their fault (as we say) if they partake not of the richest effusions of the spirit that are going. And doubtless, than it must needs follow, that, To make light of Gospel privileges is a fearful sin; as may be gathered out of the following verses of this Parable. I wish from my heart that you would be convinced of this truth, What a privilege it is to enjoy the sound and saving Ministry of Christ. And also of that consequent truth, viz. That if he be cursed that continueth not in every thing that is written in the book of the Law to do them. Gal. 3. then much more to have an invitation, an offer of Christ, and not to regard it (of which more shall be said in due place.) It is an unworthy part to see Christ scorned and rejected, and his word slighted, and his blood trampled on, and not to be moved with it, not to weep (with Paul Philip. 3 18.) that the cross of Christ hath Enemies: But to be actors in this Tragedy, must needs be most hideous and abominable.  
Use. 2 In the next place, you invited Guests, may come boldly being bidden. And you may be of good comfort when ever God makes a feast to his Church, he will have you in his remembrance. His old Chapmen shall have the first sight of his new stuff. I do not mean that we must look for New Doctrines, but fuller discoveries of the old faith, which was once delivered to the Saints, but hath a while been in Captivity in Babylon.  
Use. 3 And now if this mercy be vouchsafed in any sort, be bold to take out the utmost of it. And be thankful for this privilege, and improve it to your advantage. For the greater the privilege, the greater the mercy; Mot. the greater will our judgement be, if we do not improve it. Beloved it will be easier for Pagan's, then for Christians (I mean) so called; and for those poor holes that have scarce a good Sermon in a year, then for such as have much of God in this kind, if their thankfulness and obedience be not answerable.  
Quest. Quest. But how should a People or a person improve this Privilege?  
Answ. I answer, By coming at the first call, not to delay nor put off, lest God should swear once against you, should fall a sealing you and searing you.  
So much of the first, the parties invited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, call the called ones.  
The parties employed in the work, are next to be taken notice of.  
And sent forth his servants: That is, such as were God's Servants in special. This word is excellently joined with another in the 3. chap. of Amos ver. 7. The words there are, Surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets. Here you see Prophets are called the Lords Servants; So Ministers also 2 Tim. 2.24. And the servant of the Lord must not strive, etc. And that it is to be understood of teachers, is evident out of the following vers. 25. verse. In meekness instructing those that oppose themselves, etc.  
Well then, the Lesson hence to be learned, is, Doct. That Gods special servants, Prophets, Apostles, Ministers, are his ordinary Instruments to call men to the Weddding supper; That is, in plain English, to preach and teach. Luke the other Evangelist that records this Parable, sets this punctually down. cap. 14.17. and in many other verses besides in the Parable.  
And the Reason is, because they are fittest for this employment: It is not for the Master's dignity to go himself; neither yet that such be employed as have no relation to him, or no Commission from him: but Servants entertained & put apart or separated unto the Gospel of God Rom. 1.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Now to make a man fit for this service, it is best that he be called by God's Grace, or to the state of Grace himself: Yet is it not so absolutely necessary, as to conclude every one that is a lawful Minister, is certainly a gracious man. A man may be sanctified to his calling, that is not sanctified savingly in his person. But this is absolutely necessary, that these Servants be fitted for their work, that is, that Teachers of others be first taught themselves.  
Now these teachings of God are of two sorts; the one extraordinary and immediate; So Amos 7.14.15. I was neither Prophet, nor son of a Prophet, etc. And the Lord said unto me go Prophecy unto my People Israel. The other way is by the means and Ministry of man. Now where revelation is wanting, this kind of teaching and learning is necessary.  
There are and have been forth sorts of Teachers in the World.  
1. Some taught by God and not by men.  
2. Some taught of men and not of God.  
3. Some taught by God through the means of men.  
4. Others, (bold Bayards,) that never were taught either by God or men. And yet many there are that take upon them to teach and interpret Scripture, that are poorly fitted, that cannot be said to abide in the things that they have learned. 2 Tim. 3.14.  
But because the matter is of great weight, in these speaking times (as they Phrase it) I will a little stay upon it, for satisfaction to such as are desirous of it.  
First therefore you must know that every one that taketh upon him to be a servant of the Lord in this work of preaching, must be taught one way or another. And therefore they are to be blamed that take upon them to be teachers of the Gospel, and were never taught by revelation, or by any ordinary way.  
Secondly, They must teach what they have learned; they therefore are to be blamed, that deliver opinions which they never learned from the Scriptures or any Ministry.  
Thirdly, That it is most orderly that Gospel-Preachers be ordained, and put apart by men, according to rule for Preaching.  
Fourthly, That yet in times and places, where there is a common corruption of Doctrine or a common abuse of the office of teaching, and neglecting of ordaining Godly as well as learned men, there sometimes men Godly, competently learned, by an instinct as it were for a time may teach and preach, and find the Lord with them. But all must take heed of nulling offices, and officers, and also of refusing, when they may orderly have an outward call, to accept of it. For although God upon great changes doth dispense with some things about his Church for a time, as he did with circumcision in the Wilderness; Yet the first opportunities must be taken of returning to the exact rules of the Word for preaching and other Church-Ordinances.  
But I return whence I digressed, to show you, that not all but Some special servants of the Lord, are made use of for this work of winning People to Christ, in the way of public teaching. For otherwise, all are to improve their interests, and to be (as we may say) coadjutors to the Gospel-Teachers.  
Use. 1 Now the first use shall be to let us know, that it is a great unhappiness to be without these servants of Christ; and that such are not like to be Christ's Guests, that want them. Miserable are those towns and villages, that are without faithfully-Preaching-Ministers; And woe to such as live under blind guides. Mat. 15.14. They are in danger, both Priests and People, of falling into the ditch.  
Use. 2 And then it is a happiness, and blessing, to enjoy these Servants of the Lord; and especially if we find the hand of the Lord with them; that is an expression, Acts 11.21.  
Question. But how is that to be known?  
I answer, It is to be known by the effects there mentioned, And a great number believed, and turned unto the Lord. O, 'Tis a mercy to live under the sound of the voice of a servant of the Lord. God's immediate voice no man is able to hear. Exod. 20.19. And they said unto Moses, speak thou with us and we will hear, but let not God speak with us lest we die. So Deut. 5.25. the presence of God is terrible, who may abide it? Therefore God hath appointed our brethren to teach us familiarly, and to be in his stead among us; and it is our happiness to enjoy them, if we could see it.  
Use. 3 And lastly (to end this point) it serves to teach us, that these men, whom the Lord employs as his special servants, aught to be esteemed; although it be their portion to be (as David was) the song of the drunkards, Psal. 69.12. And to be despised by young children, as Job was cap. 19.18. Yea by young men whose fathers he would have disdained to have set with the dogs of his flock. cap. 30.1. All the silly (yet proud) fools, and all the knaves in the country, think that Gospel-Preachers are fit to be made a Parable of reproach and object of despite. O how do some among us ruffle it in the second and third Generations, whose Ancestors infamously scrapped a little dung together, and ended their days remarkably I But this ought not so to be, neither will it be so among them that fear God; Neither let it be so among you. For,  
Mot. 1 First, To dishonour them, is to dishonour God. Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me, (saith Christ to his Disciples,) and this is to despise him that sent Christ, as it is in the same verse.  
Secondly, If you carry yourselves respectfully towards them, it will encourage them in the Lords work.  
And Thirdly, It will be for your own benefit.  
Both these are to be proved, Heb. 13.17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy and not with grief: for that is unprofitable for you. And indeed experience teacheth, that when the persons of Ministers are out of esteem, their Doctrine lies the more open to prejudice and misconstruction.  
Quest. Question. But how shall I know whether I esteem them as I ought to do or no?  
Answ. I answer, If thou look upon them as Ambassadors, sent of God, for this very end, that People may believe in Christ, and dost so come to hear what they say, etc. this is a good note of such as are sound Christians, and have the spirit of God. 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual, let him acknowledge, that the things that I writ unto you, are the commandments of the Lord. And no doubt, such as are spiritual, will so acknowledge: and in their eyes, the feet of them that preach the Gospel of peace, and bring glad tidings of good things, will be beautiful. Rom. 10.15.  
Thus I have finished the second particular observed in the first offer of Christ to the Jews, his Ancient acquaintance.  
I now come to the third and last, to wit, the ground and Original of this action, of calling people to come to Christ: And that is a Commission given (he sent forth) as it is in the Text. The Servants go not until God (whose messengers they be) sends them. These words (he sent forth his servants, are not only in this third vers. (I am now upon) but also in the next, the fourth; and likewise ver. 9 a Commission is expressly given unto them. So that we may have good ground for this Doctrine,  
Doct. That such as take upon them to invite ●●ople to Christ, and to Preach, are of Gods ●ending in a special manner, if they be of the right stamp.  
I will give them Pastors after mine own heart. Jerem. 3.15. Such as run before they be sent, have success accordingly; But they have somewhat else to do, and all trades must 〈◊〉, (as we say) and so must they. And this ●ort of men (though called Ministers) are the very tail of men. It is the part of a servant to have the word from his Muster first, and then to do faithfully, what they are Commissionated and commanded to do. It was the Lord's complaint, by the Prophet Jer. c. 23.21. I have not sent these Prophets yet they ran: I have not spoken to them, yet they Prophesied. And when the spirit of a man hath received a Call from the spirit of Christ, and knows itself to be sent of God, it will put him upon strict duty,  
First, To deliver nothing but what is warranted. 1 Cor. 11.23. For I have received of the Lord, that which also I delivered unto you. And. 1 John 1. ver. 3.  
And Secondly, To extend his gifts to the utmost advantage of the giver, and benefit of those that a man is sent unto. 1 Pet. 4. ver. 10. As every one hath received the gift, so minister the same one to another, as good stewards of the manifold grace of God.  
Lastly, He must and shall know on whose errand he goes, whose Messenger he is. So 1 Pet. 4. v. 11. If any man speak, let him speak as the Oracles of God: if any man Minister, let him do it as of the ability which God giveth.  
Use. 1 Know therefore (for the first use) that the Call and coming of Ministers of the Gospel, is of God; it is not without Authority. They are in God's stead; they must give account to him that hath sent them.  
Use. 2 And therefore they should not be despised and opposed as they are by foolish proud People. It is thought now among us to be a sufficient cause of injustice, iniquity, and oppression, because Ministers shall not be masters of the Town, because they shall not have their will; which yet indeed is God's will. Alas neighbours, are we not men as well as you? Why then should we not enjoy our common privileges as well as you? are we unworthy to be heard because we are Ministers? how low would ye bring us? But I desire not to provoke, but rather to convince, that you might not be found despisers of God, in despising, contradicting and opposing of us in the way of our well doing.  
Use. 3 But Thirdly, You that obey the Lords Call to you by us, doubt not of kind welcome; We call not of our own heads; He sent us forth that will make good whatsoever we promise you according to our instructions that we have received from him.  
Use. 4 And lastly, be persuaded to hearken to our Call, in regard of the authority of the Sender. It will not be well taken under any pretence whatsoever, to slight the Lords gracious offers, to trample under foot his blessed Ordinances. If the messenger sent, please you not, yea suppose you had just cause of your displeasure: yet that will not excuse your slighting of the Sender, and his gracious messages. Do not think that what we do by virtue of the Authority which the Lord hath given us, shall be let fall by him: He will require an account of our sowing from all sorts of ground where we sow. He telleth our fleetings; He puts our tears into his bottle; and our groans under your wrath of pride and folly, are written in his book. The Lord bless unto you these words; You and I shall appear at the bar of his tribunal upon this very controversy between us. And so much of the first part of this Text.  
The great ingratitude of the Jews, comes next to be spoken of, out of these words, And they would not come.  
There is an emphasis in these words, they could not come.  
Would they not come? why would they not come? Surely, there can be no other reason given, but this, they would not because they would not. So that here is intended to be set forth by the Holy Ghost.  
First, The wilful contempt of the People of the Jews.  
And Secondly, From the word (they) is to be noted, the generality of their wicked wilfulness. They, it is not said some of them, but they, that is (as it were) all of them; Surely the greatest part of them by far. They were upon the matter (as we use to say) all hanged in a string: never a barrel the better herring. They would not come.  
Beloved, it is a very sad story, That God should have a peculiar people, whom he calls his own; John 1.11. He came unto his own, and his own received him not; But that there should be such a general defection and blindness on the whole Nation, (aver few only excepted not worth the speaking of) is a sad aggravation of the condition of the Jews, so pitiful in bondage to Wicked Will. And is it so in Israel? And shall we wonder if it be so among us? But I will keep to my method which I have accustomed you unto.  
This shall be the Doctrine,  
Doct. That the great Grace of God, in inviting men to the Marriage of his Son Christ, is by the most of folk wilfully refused or neglected; That at least it is neglected, but here wilfully refused.  
Quest. Question. But you will say (perhaps) Why do you put into the Doctrine this word (neglected) seeing you have so urged the emphaticalness of the words before?  
Answ. To this I Answer, That the greater contains the lesser; where there is wilful contempt, there must needs be careless neglect. Therefore no wrong is done to the Text. And I would lay the Doctrine as large as might be, that it might be extended in the Application to the greater advantage of all the hearers.  
We read of such a general distemper 2 Kings 17.13.14.15. But I will but read the 14. v. (because the time runneth apace) mark it. Notwithstanding they would not hear, but hardened their necks like to the neck of their fathers, that did not believe in the Lord their God. And so of Judah we read 2 Chro. 24.19. Yet he sent Prophets to them to bring them again to the Lord their God, and they testified against them: but they would not hear. And there is the like complaint Psal. 81.11. but my people would not hearken to my voice: and Israel would none of me. Such another instance is John 5.40. And ye will not come to me (saith Christ to the Jews) that ye might have life.  
Reason. Now the reason of this rejecting of God and his Son Jesus, is, because people are married already to their sinful lusts. So Isaiah 65.1.2. The Lord there complains of his spreading out his hands all the day unto a rebellious People, which walked in away that was not good, after their own thoughts. Now when men either lean to their own wisdom, or are Wedded to their own will, or have any carnal, worldly or sinful distemper in their hearts, and do inebriate themselves with the present comforts of the world, though the things in themselves be lawful; or have inordinate cares, or lastly do harbour and cling to any base lust whatsoever: here there is no room for Christ, he can have no entertainment. Strong lusts hang upon men as an haereditary disease, and they must not be crossed; If you would oppose them, they swell the more, as a water that is pallisadoed up, swells and overrunns all. This is the reason that the gracious offer of Christ is so contemned and despised.  
Use 1 Then first learn, that the enjoying of the outward means of Grace, is no certain or infallible argument to prove people to be happy. People may live under excellent vonchsafements, and yet be of the number of negligent and unprofitable hearers, yea despisers of them. Many do deceive themselves in this kind. Because they eat and drink in God's presence, etc. they think there are Jews and Pagans enough to fill up hell. But they shall have the worse place in Hell, that have glorious means of Grace, and despise them, or though they do but slight them. What is a man the better to have abundance of good food, if he will not eat of it? If Christ be offered, and people will not receive; As it is recorded of the Jews, John 1.11. That when Christ came urto them, they would not receive him, and therefore had not the power or privilege of being the Sons of God. Their case is the worse, not the better, that Christ is among them. but they do not receive him, nor submit to him.  
Use. 2 The second Use, is to set forth the greatness of their sin that will not submit to Christ, that will not receive him. They expose themselves to great danger; their sin is great; for they set light by God's Grace, as it is said ver. 5. of this chap. They made light of it, they cared not for Christ his Supper. Herein people do even despite the spirit of Grace, Heb. 10.29. They tread under foot the son of God, and count the blood of the covenant an unholy thing. Yea they grieve God's spirit; which is condemned, at least dehorted from, Ephes. 4.30. And indeed do but consider, Would it not grieve a man, when he hath made a feast for his friends, and sent his messengers to call them thereunto, if they should peremptority reject his kindness and good will? Now here the danger must be very great, this contempt being offered to the King of Heaven and Earth; Surely they shall smart for it. We read 2 Chron. 24.19. of this sin, to wit, that when the Prophets (sent to the people, to bring them back to the Lord,) had testified against them, they would not hear. Therefore it is denounced against them, vers. 20. by Zachariah the son of Jehojadah the Priest, that they should not prosper, and that the Lord had forsaken them. It is true they stoned him for his labour, ver. 21. But yet they found it true enough what he said afterward. You may see more to this purpose Jer. 18. ver. 12. to the 18. their sin is, they departed from the ancient path, to walk in a way not cast up. They made their will their Law; And their punishment is, to be made desolate, and a perpetual hissing, to be scattered as with a East wind before the Enemy. And (oh sad business, tremble if there be any life in thee) I will (saith the Lord in the 17. ver. of that chap.) show them the back, and not the face in the day of their Calamity. Mat. 23.37.38. ye may read there what the punishment of this sin is. The sin is (and ye would not) the punishment (your house is left unto you desolate.) Luk. 14.24 For I say unto you, that none of those men that were bidden shall taste of my Supper. So again had I time, I might read unto you Luk. 19.42.43.44. A sad Prophecy of the destruction of Jerusalem, which afterwards came to pass. Heb. 10.28.29. He that despised Moses Law. died without mercy under two or three witnesses. Of how much sorer punishment (suppose ye) shall he be thought worthy, who hath trodden under foot the Son of God? etc. This great sin is in England, yea in this very place. Read therefore (for it is yours) Isaiah 30. ver. 8. to the 15. Now go write it before them in a Table, and note in a Book, that it may be for the time to come, for ever and ever: that this is a rebellious People, lying children, children that will not hear the Law of the Lord, etc. Then at the 12. ver. gins the sentence; Wherefore, thus saith the holy one of Israel, because ye despise this word, and trust in oppression and perverseness and stay thereon: therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potter's Vessel etc.  
Use. 3 Lastly, Let me persuade some of you (sigh there is little hope that I shall all or the most) heed ye be not of the number of those that say Mot. 1 they will not come.  
To move you to be the more wary of this sin, know it is a sin we are naturally prone unto, to pout and mogg.  
Secondly, We have many bad examples in this place, I have hardly known the like in any place where I have been, therefore we have the more cause to beware.  
Thirdly, Without fail, as the Lord liveth, they shall know sorrow that slight Christ offered in Gospel-Ordinances.  
So much of the 3. ver. containing the first offer of Christ to the Jews, and their refusal; and so much at this time.   

The Fourth Sermon.  Matth. 22.4, 5. 
Again he sent forth other servants, saying, Tell them which are bidden; behold, I have prepared my dinner; mine oxen and my fatlings are killed, and all things are ready: come unto the Marriage. But they made light of it, and went their ways; one to his Farm, and another to his Merchandise.  
WE are out of this verse and the following unto the eight, to speak of the second invitation of the Jews to come to Christ: We will take notice, first of the invitation itself, as it is set down in this fourth verse. Secondly, of the success of the Invitation, or the manner of their entertainment that were sent, ver. 5, 6. And Lastly, we shall come unto the behaviour of the King, upon the course and unworthy entertainment of his gracious Message and of his Messengers, which is set down in the seventh verse.  
We will begin with the first branch, which is in the fourth verse. And we find it illustrated, 1. By the circumstance of time, when the Servants were sent, in the word (again.) 2. By the Instruments made use of for that purpose (other Servants.) 3. By the manner of the Message, which these other servants were to deliver; it is full of grace and sweetness, Tell them, that were bidden, I have prepared my dinner, etc. Bid them come to the Marriage.  
Again; This word sets out much of God, in point of long-suffering and patience. Notwithstanding the Jews, had formerly rejected God's grace, and would not come in: yet God will not give them over so, but sends again. Again he sent etc.  
Doct. We may hence learn, That God in the offer of Grace, is wonderful patient. The truth is, God is wonderfully excellent in all his make forth: but now we are to speak of the patience of God as it is showed and exercised to mankind. But I will endeavour to make out to you what kind of beam of God that is which we call patience. I will not meddle with the patience of Christ: that (I mean) which he shown in our nature which he took; but of that which is attributed to God, and is handled among his divine perfections.  
There is not such a patience in God (as the word properly signifies) which is versed in griefs or calamities, but in injuries and wrongs. As a King is said to be patiented which moderately beareth abuses, and contains himself from revenge which he might easily take if he would. 
Posse & nolle nobile.  O this is a glorious virtue in man; But in God it is a most glorious beam, to wit, when he acteth this way, to suffer sinners, and not to take vengeance upon them. This infinitely excelleth the patience of the most patiented men in the world: because the abuses which are offered to God, are infinitely greater than those which are offered to men; and because he doth most distinctly see them all, and doth most sharply resent them, and hath in readiness ways to take vengeance, and yet he withholds. He knows all that he hath done for us, 
Simul in conspectu Dei sunt omnia beneficia quae ipse in nos, & omnes injuriae, etc. Lessius.  and on the other side our ingratitude. He sees all the abominations committed in the world; which did the most patiented man in the world see but one hour, he would certainly burn the world the next (saith a late Writer.) And although God be not capable of grief and sorrow, yet he very bitterly takes his dishonour, and is provoked to revenge. He perceives the unworthiness of sin; and that his own Majesty, & his unspeakable goodness showed to the creature is vilepended. He is armed with thousands of Plagues, and yet forbears: yea, continues his former benefits; expecting, and stirring up to Repentance, and to come to his son's Marriage. Admirable patience! So with the old World did God deal Gen. 6.3. 1 Pet. 3.20. with others Gen. 18.24. Jerem. 31. cap 5. ver. 1. Luke 13.34.  
Reason. And the reason is rendered 2 Pet. 2.9. Because he is not willing that any should perish, but that all should come to Repentance. Ezek. 18.32. For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves and live ye; and so cap. 33.11. Hos. 6.4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? etc. and cap. 11.8. How should I give thee up Ephraim? How shall I deliver thee Israel? how shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned, within me, my repentings are kindled together.  
Doct. So then this shall be the Doctrine, That God in the offer of grace, (notwithstanding shameful repulses) is wonderful patient.  
He sends again, and again. Again he sent forth other servants, etc.  
Use. 1 Then certainly we have no cause to complain of God's impatiency.  
Use. 2 And they that reject grace, are without excuse. They cannot say it was not offered to them. Indeed God's patience occasions perverseness through the wickedness of people's hearts. Psal. 78. verses 17. to the 22. and 37, 38, 39 and 56. 59, 60. verses. In those places the marvellous untowardness of the Israelites is showed: but yet God tempteth no man, but woes, and argues, and allures. And they that do abuse his patience, will know one day that they had a fair offer. O think upon it.  
Use. 3 Thirdly, If God be so gracious, and so patiented: then surely he will not cast away any that desire Grace, though by reason of their corruption they come slowly forward. Though, they be like smoking flax, Matth. 12.20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement into victory. If there be any hope of thy recovery, the he avenly Physician will not give thee over.  
To conclude this point, The fourth and last Use shall be to persuade all to take heed that they abuse not God's patience, but thankfully improve it to their own benefit.  
Motive. Consider, to stir you up a little, 
Laesa patientia fit furor.  the abuse of God's patience will at last provoke the Lord to cast down heavy judgements. Psal. 78.49. He cast upon them the fierceness of his anger, wrath, and indignation, etc. Rom. 2.4, 5. Or despisest thou the riches of his goodness, and for bearance and long suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God. I might give you instances and examples, of the Old World, of the Sodomites, of the Jews. But I had rather show you how you might improve God's patience, and not abuse it. For I cannot but think that you see the necessity of the work.  
Means. 1 Therefore know, first that speedy repentance must prevent wrath, and is a way to improve God's patience to our advantage. Joel 2.12, 13, 14. Isaiah 55.6, 7. Friends, there is no sin so great, no sins so many, no abuse of God's grace so grievous, but repentance will help all.  
Secondly and Lastly, improve God's patience, by a godly imitation of his example therein, Matth, 5.44, 45. Phil. 4 5.  
So far of the circumstance of time. We come next to the instruments, other servants. Again he sent forth other servants.  
Doct. The Lord is not only patiented in the offer of Grace: but very diligent in providing means and instruments to draw men. That shall be the next Doctrine. You see God doth not presently upon their refusal give over, but sends other servants.  
Reason. And the Reason is (as before it hath been said) He would have no man to perish, but that all should come to repentance. Understand by his will, his word, his approbation and liking of it; 
Voluntas approbationis & effectionis.  but what he willeth from everlasting, that he worketh and bringeth to pass: and so saith David, Whatsoever the Lord pleased, that did he in heaven, in earth, in the Sea, and in all places. But to the matter: The Lord (I say) is not only patiented to wait, but diligent in providing means; here is another glorious beam of the Deity shining forth; His Spirit strives with men, to do them good. He giveth gifts to men for the sake of mankind: He exposeth his Ordinances to contempt, and his servants to injurious abuses, that men may not perish, but have life everlasting.  
Use 1 The first use is for Information, and it teacheth us, that then the use of means is necessary for this purpose; to wit, that men may hear of Christ, believe in Christ, and be saved by Christ. That therefore is a vain conceit of many, that think Grace will come without the use of the Means. And therefore, though men will take pains in the use of the means about worldly matters: yet they regard not to use means about the gaining of grace. And this will be their condemnation, as it is written (Joh. 3.19.) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Many will not so much as give the word a hearing. Such we read of 2 Kin. 17.13, 14, 15. Yet the Lord testified against Israel, and against Judah, by all the Prophets, and by all the Seers, saying, Turn you from your evil ways, and keep my commandments, and my Statutes, according to all the Law which I commanded your fathers, and which I sent to you by my servants the Prophets. Notwithstanding they would not hear, but hardened their necks like to the necks of their Fathers, that did not believe in the Lord their God. And they rejected his Statutes, and his Covenant that he made with their fathers, and his testimonies which he testified against them, and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them that they should not do like them. So Jer. 18.11. The Lord is to his work, exhorting, menacing, using means, to make them there spoken of to return from their evil way. But in the 12. ver. you shall see their behaviour. And they said, There is no hope, but we will walk after our own devices; and we will every one do the imagination of his evil heart. And chap. 25. ver. 4, 5, 6, 7. to the same purpose we may read a large Discourse of the truth of my Doctrine, and the untoward spirit and behaviour of the people, though to their own hurt (as it is there written.) But I will enlarge no more upon this Use.  
Use. 2 I come to a second. Here in this Doctrine of the diligence of God, in providing means and instruments, to draw People to Christ, we have a ground of comfort unto such as truly desire Grace and Mercy at the hands of God. They cannot desire it more than the Lord doth (to use Scripture expressions and language) nor be more willing, or diligent to use means for their good, than he is. And therefore assuredly there will be a concurrence with them, in their prayers and endeavours, and a condescension to their desires and requests.  
Use 3 Take notice of this, O all ye people, let the Lords kindness herein be accepted. Join with the Lord in these actions. Let us do it: We have many Motives.  
Mot. 1 For first, God will hereby be glorified; the contrary will be to his great dishonour.  
Secondly, the benefit will be our own; for it is the only way to get grace. Ask, and ye shall have; seek and ye shall find; knock, and it shall be opened unto you, Matth. 7.7.  
Thirdly and Lastly, It will be a good example to others; our example may draw others, as bad examples do spread like a leprosy. So much for that.  
We come in the third place to the Message that the Lord wills to be delivered. Tell them that are bidden, Behold I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the Marriage.  
There is not much in these words which hath not been spoken of already. Only mark, here is an invitation to a Marriage. Venite (inquit) non ad labores, aut ad luctum, sed ad Nuptias. Marlorat. He doth not say, come to labours or lamentation, but to a marriage. Per terrena autem adumbrat Christus Coelestia, etc. Here, by earthly things are shadowed out heavenly. But that which I shall a little fasten upon (and yet I shall not be long neither) is the opportunity offered; 'tis supper time, all things are ready; therefore come and take it whilst it is going (as we say) whilst it is to be had.  
Doct. This shall be the Doctrine or observation, That the opportunity of the season for the gaining of grace, aught to be a special Argument to persuade people to come, etc.  
Reason. It is an Argument that is wont to be of special force with men concerning their worldly affairs. Men will go to Market upon the Market-day; and make hay, whilst the Sun shines; cut their Corn when it is ripe; much more should it be a prevailing Argument in more weighty matters, For man also knoweth not his time; as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them, Eccles. 9.12. Great use is made by the Spirit of God, of this Argument in many places of Scripture. I will quote and read some, Prov. 9.1, 2, 3. Wisdom hath builded her house, she hath hewn out her seven pillars, she hath killed her beasts, she hath mingled her wine: she hath also furnished her Table. She hath sent forth her Maidens, etc. Isaiah 55.6, 7. Seek, ye the Lord while he may be found; call ye upon him while he is near; Let the wicked forsake his way, etc. Matth. 3.2. Repent ye, for the kingdom of heaven is at hand. 2 Cor. 6.2. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time, now is the day of salvation. Heb. 3.13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin; from all which Places this truth is plainly made good, that the opportunity and Seasons of Grace are to be regarded. And therefore we will now come to the Uses of the Point.  
Use 1 And first, it lays great blame on them that neglect the precious opportunities that are put into their hand, that do not make hay while the Sun shines, that do not repent while it is called to day. Remember the foolish Virgins.  
Use. 2 And next, here is comfort for wise Virgins, such as take God's Grace when it is offered, such as take oil in their Vessels with their Lamps, Mat. 25.4. Such as are faithful for. 21. They shall enter in with the Bridegroom into the Marriage, ver. 10. They shall enter into the joy of their Lord, ver. 21. aforenamed.  
Use. 3 Lastly, harken to this serious admonition, that I am about to give you. It is through the great mercy of God, that you enjoy now a season of Grace; God's dinner is prepared etc. O how have I been deceived in you! What fair promises were made, if the Lord would but let you see the face of a Minister of your own again? How did the Lord seem to hid his face from you for a great while?  
Motive. 1 Consider more particularly, Its Grace and mercy, not desert, that you are once more invited. We are not worthy to be bidden Guests, not the best of us all; yet we are.  
Secondly, This renewed season is uncertain, how long it will continue. Friends, it is like be a catching harvest: the base carriage of the great Ones among you (the like whereof I have hardly met with wherever I have lived) and of the most besides, threatens a removal of the means of Grace from you. There is such a deal of pride and heartburning, and despite shown to the People and ways of God among us, as that we may justly fear the season of Grace will not be long. Gospel seasons in glory, are not usually long.  
Thirdly, If you will consent to accept of Christ now while he is going, and take him to be your Priest, Prophet and King, you will do yourselves the greatest pleasure that possibly can be imagined. Ye shall go in with the Bridegroom into the Marriage. The Lord set home what hath been said: Amen, Amen.  
I proceed. ver. 5. But they made light of it, etc.  
Here gins the second Branch, under the second Invitation of the Jews. The success or the manner of the entertainment of this gracious offer, again renewed. Some neglect it, as it is in this ver. Others maliciously oppose it, in the next verse.  
In the vers. now in hand, two things are to be spoken of;  
First, To show you how the Jews stood affected unto the precious season of Grace vouchsafed them: viz. they made light of it.  
Secondly, The ground and occasion of their light esteeming of it; to wit, their overprizing of their worldly profits and Commodities, their Farms and Commodities of Merchandizing, their shops, and their live.  
For the first; They made light of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they had no care (as the word signifieth) they regarded him not nor his Salvation, as a thing of no worth, they did set it at naught and despised it.  
You see this Lesson plainly may hence be learned.  
Doct. That the precious seasons and means of Grace are little regarded by worldly-minded People. Or Thus. It is the property of Worldly men to slight Christ, if they may get Worldly things. Covetousness is a great cause of irreligiousness.  
The Lord sends forth his Servants, to invite them to come to the Marriage of his Son; but they had no great mind to it. So their Ancestors long before, 2 Kings 17.13.14. So God complains Psalm 81.11. But my People would not hearken to my voice: and Israel would none of me. So Isai. 65.2. Till Christ come with the power of his spirit into worldly men's hearts, there is nothing but raking and scraping together the dung of the World. You may peruse Luk. 19.41.42.43. and 44. ver. The sin is, they knew not their visitation, they considered it not; and this puts me upon a Rea●on of the point, Reason. to wit, they know not the worth of it; this is the reason they put such a low price upon the seasons of Grace. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. Ephes. 4.18. And they give themselves to other ways. ver. 19 Men that have not learned Christ, have no understanding, no judgement; they are bewitched. And such as go about to hinder them from walking in their evil ways, they account them troublesome persons. So Ahab accounted Eliah, 1 Kings 18.17. Art thou he that troubleth Israel? and his Enemy, cap. 21.20. Hast thou found me O mine Enemy? But they are their best friends if they could see it, that tell them Gods truth. Paul is become an Enemy to the Galatians for telling them the truth, cap. 4.16. Alas! What reason can People give why they will not love God's People? but only because their minds are worldly, and because the light of God doth not shine in them. The minds of Earthly People are so drawn after the World, that they cannot see the excellency of the love of God, nor the worth of his Salvation. They cannot say with Simeon, 
Luk. 2.  their eyes have seen his Salvation. A worldly man may abhor some sin, because of the baseness of it; but a Saint doth eschew it with a spiritual heart, which he that is a worldly man hath not. And this is the cause that many sins which indeed have much sinfulness in them, seem no sins, or very little ones, to People that are Worldly ones. Covetous men are usually proud men; they think themselves none of the worst, and yet upon the matter they are grievous murderers (as will be showed hereafter (God willing) when we come to the 7. verse.) Pharaoh said, who is the Lord, etc. These say in effect, who is Christ? what is Salvation ye talk so much of? They are murderers of Christ upon the matter, that do not receive him: they are accursed and accursed 1 Cor. 16.22. They are self murderers, Soul murderers: They hale their neighbours to hell, what in them lieth, by refusing Christ, and by their selling him with Judas for the pelf of the World. But I forget where I am.  
Let us make use of this point. Use. 1 Great is their folly, Great is their fault, and Great will be the punishment of worldly minded men. I shall refer you to some places. Heb. 10.28.29. There the greatness of the sin is argued by a comparison between despising of Moses his Law and neglecting Christ. And great language is used to set out the greatness of the latter sin. Treading under foot the Son of God, counting the blood of the sanctifying Covenant an unholy thing, a doing despite unto the spirit of Grace. O consider this ye worldlings, ye Gadarens, that prefer Hogs (to which ye are fitly compared in Scripture) before Christ. When a great man hath made a feast, and hath sent out for his poor Tenants, and poor Kindred to come to him, promising them great Legacies when he dieth, and great gifts in the mean time: and they shall scorn to come, or for a penny matter stay away: would he not be angry, and be ready to vow that they shall never come within his door more? and bid his Servants go out and fetch in the beggars to eat up that meat so prepared? This doth a little set forth the greatness of their sin, that do refuse to come to Christ, to partake of Gospel-Ordinances, to believe in the Lord Jesus; which he that doth not, shall be damned. Mark. 16.16.  
And as the folly and sin is great, so will the punishment be great also of all such as neglect so great Salvation. Because I have called, and ye refused; I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh, etc. O what a woful condition will that man be in, to whom God will be as a hardhearted man to his Enemy, whose utter ruin he takes pleasure to hear of, whose dolorous groans he laughs to hear without the lest pity in the World! Not that God is properly, harsh or mild, angry or pleased; 
Note.  these are attributed to God, that we might a little behold him who is invisible, and know him who passeth knowledge: They are effects, not affects (as the Schoolmen distinguish.)  
But lastly, 
Last use.  The example of worldly minded men is not to be followed, unless you think it be a sport to be damned. And let me say this word by the way, of the Torments of Hell, that in comparison of them, the cruelest Torments that ever were invented, are but as flay bitings. If God will then act as God in execution of justice upon ungodly men, judge what they shall undergo, on whom the full vials of his wrath shall be poured out. The drowning of the old world, the burning of Sodom and Gomorra, the swallowing up of Korah and his company, the Soul-melting miseries of Jerusalem at its last destruction: Eating of children of a span long, to be flayed alive, to be ganged to death and the like: these are sad stories. But O when Gods righteous judgement shall be (revealed) Rom. 2.5. which till then is as it were covered: tremble ye souls, and shake even into shivers, at the thoughts thereof, what Torments even as long as God shall be, shall be endured.  
Walk not therefore with Gospel-despisers. Mot. 1 Their practice is hateful to Almighty God. Hurtful to thine own soul. How wouldst thou look upon that man, that seeks thy life? And wilt thou not with indignation behold them which go about to damn thy Soul? Who so despiseth the word, shall be destroyed. Prov. 13.13. Take heed therefore of following their Example.  
Quest. Quest. But how shall I know whither I make light account of the season of Grace or no?  
Answ. I answer, By thy labouring or not labouring to take the benefit offered thereby. If a man want a commodity, when the Market or Fair comes, he will come to seek for it, he will buy it. If it be dear, yet if it be of absolute necessity (as corn to make bread or the like) he will say, It is no matter, I must have it, whatever it cost. If Christ were here in person, he would hearty chide many a Martha, who are as bold to plead as she was, and to blame those bookish Sermon gadding Maries, that seem to be more precise than wise, etc. But yet it will remain for a truth, that they have chosen that good part which shall not be taken from them. 
Luk. 10.  They which neglect not the seasons of Grace, but improve them to their getting of more acquaintance with God, and to the further conquest of the world and their Corruptions, shall receive exceeding great comfort here; and be at last inhabitors of the New Jerusalem, singing Halelujahs to Heaven's King and to the Lamb; where their unexpressible, unconceivable joy and happiness shall run Parallel with the line of Eternity. 
Bolton.  I can go no further at this time.   

The fifth Sermon.  Mat. 22. the latter part of the 5. and the 6. v. 
And went their ways, one to his Farm, another to his Merchandise. And the remnant took the Servants, and entreated them spitefully, and slew them.  
WE spoke last out of this 5. ver. of the frame of spirit that was in the Jews, and how they stood affected towards the Doctrine of the Gospel, which was begun to be preached among them now the second time after the death and passion of Christ, out of those words, They made light of it, that is, they cared not for it (as it hath been showed the word here used in the Original signifieth.) Time would not give leave to end that verse then; Therefore that is our next work; To wit, to speak of the ground of this their undervaluing of Christ, and the preaching of the Gospel: which was, their overprizing of worldly things. From which we will handle this last Doctrine out of this fifth verse,  Doct. That worldly affairs are a great occasion unto worldly-minded people, to make them set light by the Gospel and the means of grace and salvation. 
It is observed of the Jews, that even to this day, they are a worldly thriving people; where ever they come, within a little while they grow rich. And hence was it, that the generality of them thought it not worth their labour to look after matters of Religion. Even as to this day we find our honest Hogs just of that temper, which are our best neighbours. For we have so many barking, yea biting dogs, that these grunting Swine seem to be very honest men among us. But yet in truth, you must pardon me; O ye my honest courteous neighbours, I must render evil for your good (as perhaps you will account it, until your eyes be opened.) You undervalue opportunities of Worship, you attend not the places of worship. What's the Reason? Surely because ye think that while ye are attending the affairs of the world ye are employed in your lawful Calling, and therefore that your absence from the Means of grace may very well be excused. And because this is such a plausible evil, such a poison of Asps, I will speak a little of it by way of digression.  
Know therefore, that there is not a man alive that hath not a touch, a tang (as we say) of this evil. Yet nevertheless it is as dangerous an evil, and as incompatible with Grace, when it becomes predominant, as any sin whatsoever. And it is to be noted, that of all Sins seldom are the Saints of God tainted with this in Scripture; And also that such as fall into it, seldom return to their wont glory and lustre in the Church. Whereas we find Peter denying his Master, and David falling into Adultery, and Lot into drunkenness etc. yet we find a returning again, a recovery out of their falls. But when men give themselves to covetousness, we may fitly compare this sin to that deep ditch which Solomon compares a whore unto: They that come into it, return not again, neither take they hold of the paths of life: You have an example in Demas how he broke his neck quite, in falling into this ditch of the World. 2 Tim. 4.10. We never read of his recovery. Let me a little declaim, or if it must be so, exclaim) against these hogs and Swine. Do you think the land you have is yours? or the Silver and Gold you have is yours? No no, You shall know it is Gods, and that you are but stewards, and shall one day hear that same (give an account of thy stewardship, for thou mayst be no longer steward, (spoken of Luk. 16.2.) O when a wretched man (a beast rather) shall have an estate thrown into his hands; and shall either hug it as a God, or wallow in it, as the Swine do in dirty muddy places, and shall never regard to use any part of it to God's Glory nor to the good of the common wealth, nor to the comfort of the poor; ●ay some will scarce allow what is needful for their own nourishment: like Tantalus up to the chin in water, and yet dying for thirst, etc. I say, when such a running out of the Soul is in a man after the World, is it likely there will be any great mind upon the things of God, of Christ, of Salvation? Truly no. This sin is like the disease called the hectic fever, at first hard to be discerned, but easy to be cured; but at last easy to be known (sure enough) when it is grown incurable.  
When worldliness breaketh out into gross opposition of the ways of God, (take heed (honest and kind neighbours) you will come to it at last, if you do not take heed) I say, when it is come to a height, than the Soul is (as it were) becrusted, seared; it will not be discerned easily by such a Soul, that covetousness hath any harm in it at all; 'tis good husbandry, thriftiness. Men grow bold to plead for it, and for their neglect of duty, to do other things. See how bold Martha is. Marry was harkening to Christ preaching; Martha was cooking it, and dressing meat for Christ's dinner; Out cries Martha to Christ (you shall find it Luk. 10.40.) Lord, dost not thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And if it be so in the green tree, how much more in the dry? If good People under a temptation, be so bold to plead for their neglect of attending upon Christ, and to blame them that are more careful, and strict than themselves; how much more will such as are swallowed up (as it were) of the World be bold? But you see in that place of Luke, what Christ the King of the Church doth. He falls a chiding of Martha, not of Mary. He tells her Mary had chosen the good part. Worldly people say to the Almighty, depart from us; they hold it good wisdom, to labour and save while they be young, that they may not live in want when they be old. It cannot be denied but this is good Wisdom in its place. But they are penny wise, and pound foolish, as it is said of the Widows that live in pleasure, 1 Tim. 5.6. they are dead while they live. For what is a man profited if he win the whole World, and lose his own Soul? or what shall a man give in exchange for his Soul? Mat. 16.26. I tell you for every hours coming to Sermons, spent in prayer, thoushalt be rewarded; thou shalt have the comfort of it one day. Time spent in God's service is the best spent time. When once you come to know the terrors of the Lord, you will not think any labour too great, to get news of a crucified Christ, 
Galeacius.  nor all the wealth in the world to be compared to one Minute's Society with Jesus Christ. O my mouth is opened, my heart is enlarged. O what would a damned Soul in Hell give to come out of his condition? I am the more earnest, upon mine indignation at the abominable boldness of earthly-minded People. 'tis well 'twas Christ himself spoke, and that it was to Martha. If we should say but half so much to Christ's pretended Disciples now, we should hear of it again hot and wholly (as our country folks phrase it.) and they would tell us that if all should be of our mind, we should all quickly go a begging; and our hair would grow through our hood. We should have as good as we bring; Such is the boldness of covetous persons; Such is the conceit that People have of the harmlesness, yea or rather of the commendableness of worldliness; whereas indeed it is a vice full of deadly poison, full of ignorance of God, of Atheism, of Idolatry, Injustjce, Oppression, and indeed of all iniquity: as will be more at large showed in the uses of the Point, which now I come unto. Use. 1 And first, It serveth for information, that there is great danger in affecting worldly things. It is (saith the Doctrine) a great occasion to make People set light by the means of Grace, holy & religious employments; and therefore it must needs be a very dangerous thing, for a man or woman to let his or her affections to run out after the world. 1 Tim. 6.9.10. But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves thorrow with many sorrows. It is the ready way to restrain and keep back our affections from God, and good exercises; and a sign that men do not savour of religion; to let them run out after the things of the World. Now the things of the World are (as John saith 1 John 2.16.) the lust of the flesh, the lust of the eyes, and the pride of life: that is, Voluptuousness, Covetousness, Ambition. Let me single out this Goliath to encounter it, and draw out the sword of the spirit, out of that sheath Prov. 11.4. Riches profit not in the day of wrath. And Ezekiel 7.19. They shall cast their silver in the streets, and their gold shall be removed: their Silver and their gold shall not be able to deliver them in the day of the Lords wrath: they shall not satisfy their Souls, neither fill their bowels, because it is the stumbling block of their iniquity. And so we might say of all the pomp of this World. Psal. 49 6.17. When men die they shall carry nothing away: their glory shall not descend after them. And the forenamed Ezekiel 7. ver. 10.11. Behold the day, behold it is come, the morning is gone forth, the rod hath blossomed, Pride hath budded, Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs, neither shall there be wailing for them. You have seen the danger both of Soul and body too. Use. 2 Come we to a second information, of the sinfulness of their sin, & the greatness of their abomination, that let their spirits run out after the world. They go quite contrary to God, that neglect his Sabbaths and Sanctuary. Exod. 31 15. Six days may work be done, but in the seventh is the Sabbath of rest, holy to the Lord: whosoever doth any work in the Sabbath day, he shall surely be put to death. And so Jer. 17.27. But God threatens to kindle a fire, not to be quenched, to devour the places of such as will not hearken to hollow the Sabbath day. If men will not hollow God's Sabbaths, nor reverence his Sanctuaries, but will be cross to God, God will be cross to them. They that cannot allow him his own day, because they are so drowned in the world, that they cannot remember it before it comes, much less observe it when it is come: God will lay great sin to their charge because it proceeds from undervaluing of him, through ignorance, & this hath much sinfulness in it. Therefore Mat. 6.33. Christ wils to seek first the kingdom of God; because it is a very sinful thing to prefer the world before God, & the things of his Kingdom. God and the very quintessence of the world stand in opposition ex diametro. The very wisdom of the flesh is enmity to God. Rom. 8.7. And thence is it that there is so much sinfulness in the love of the World, because the spirit and the soul do run out excessively after the World, and do take great delight in these carnal things. And when the Soul and affection runs out to take pleasure and delight in any thing more than in God, there is there much sinfulness.  
There is in sin three thing considerable. The baseness of it, the viciousness of it, and the sinfulness of it. Now 'tis true, there is not so much baseness in this sin, as there is in some others; As to instance in Adultery, it is a sin that hath much baseness in it, it carrieth with it a stain, and a blot that shall never be blotted out. Yet this sin of worldliness, is a far greater sin; though it be not majoris infamiae, of greater infamy; yet it is Majoris culpae of greater fault; there is far more irregularity in it. Quest. Why then is it not so esteemed among men?  
Answ. I answer, Men do not use to judge of sin according to the rules of the Word, but according to the customs of men. And among men, it is meet, that sometimes sins, though of lesser fault in themselves, yet of more mischievous consequence, and more destructive to the peace and comfort of humane society, should be more severely punished, and so consequently the committers of it, more hooted at, and had in dishonour. And this is the cause that Covetousness passeth so orderly and quietly, through the judgements of men, until it come to break out into Robberies and violences which are prejudicial to the peace of men living together in humane Society.  
Secondly, There is in some sins more viciousness, then in othersome: Sins that are against Moral Virtues, and Natural Conscience, do stare more Ghastly someties, than greater sins against God do: Because a man that hath no Grace, hath yet a Conscience, which is a true rule according to its proportion; but is too short to measure sins by that are more immediately committed against God. So Paul when he was Saul, lived in all good Conscience, Acts 23.1. He saw not the greatness of the sin of persecuting the Saints. He thought he had done very well in dealing so cruelly as he did with the Church; there was not viciousness in it, according to the Rules of Morality, nor the outward Rules men use to go by in measuring sin.  
Now by this time ye see, what I drive at; to wit, to show you that though there be neither so much baseness or viciousness in loving of the world, as in Adultery and some other sins: yet that it is a very high sin, and strikes deep into God's honour: And it is the more dangerous, by how much the less men's help against this evil is. If our Sermons will not deter you from the every, or robbery, or murder, or adultery; yet the Gallows may. There are severe Laws against these sins, and they are sins in the esteem of the world, and sins against natural conscience; and all is a help against these sins. But against those Maladies, to make light of Christ, of Gospel. Seasons, of blessed Ordinances; not to delight in God; to be glad when we have wealth, to put our trust in Princes; to be very pensive at the frowns and threats of men; not to put our trust in the living God, and the like; here wants men's laws, the world's vote, and natural conscience to accuse. And yet these and such like sins are far greater, and have far more sinfulness in them, than those other forementioned sins of infamy: A man may go for an eminent Professor of Religion, and yet be worldly. To refuse Christ, 
M. Capel.  or but to neglect the offer of grace, is more sinful than fornication, yea then adultery. Heb. 10.28, 29. will teach us, that such sinners are worthy of sorer punishment incomparably then such as break, nay despise all Moses Law. If you have but your mind upon work, or upon the world in a day of Worship, it is a very great sin. And the Reason or ground of all this, is, because God is so every way furnished to do the creature good, and hath so unboweled his heart in sending his Son, and so humbled himself to our capacity in ordaining Ordinances, and so cleared his truth and faithfulness in all Ages by making them effectual, and the like; and knows and considers all this to the utmost; So as that he cannot but most severely punish worldliness, refusing Church-communion, love of the creature and the like, as sins that are beyond measure sinful, by the Rule Saints go by, though not by the world's rule.  
And so I come to the Use of Counsel, and so shall end this Point of Doctrine.  
I advise every good man to take care, that his worldly affairs be no hindrance to him in receiving Christ, or occasions of disesteeming God's grace in the means thereof offered to him, after the fashion of worldly men that know not what it is in the way of mercy to enjoy an Ordinance and Christ in it, or to neglect it in a way of sin.  
I will use some Motives.  
Mot. 1 First we are naturally apt to follow bad examples; especially if they that give them be our Fathers or Mothers, or Gentlemen. 
Regis ad exemplum, etc.  And by the way look to it ye great stones, that draw so much rubbish out of those old walls after you; Your torments will be the greater for that by your example God hath been the more dishonoured.  
But Secondly, If you will follow men's examples in sinning, 
Qui parriter peccant pariter punientur.  you shall not be behind in punishment. For God is righteous.  
And thirdly, all the comfort of a Christian depends upon God's favour, which is ordinarily even fastened to his Ordinances: So that they that do mean to find out the riddles of his love in Christ, must blow with the heifers of his Ordinances, prescribed in his Word.  
And that the light of God's countenance, is the life of a Saint, you may see by David, Psal. 4.6, 7. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and wine increased. And therefore that you may enjoy God, that ye may be on that high Tower from whence all men look like Crows, take heed that the World do not keep you, from doing those things that will make you to know him better, whom to know indeed is to be truly wise and safe.  
Quest. But how should a man prevent this mischief which others run into?  
Answ. By labouring to have the work of grace throughly wrought in your hearts. It is impossible men's hearts should run out after the world, when they have gotten grace. Psal. 17.15. As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. See what an odd man Paul is grown, Phil. 4 11, 12. Not that I speak in respect of want (saith he:) For I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. and ver. 17, 18. Not because I desire a gift, etc. But I have all, and abound, and am full, etc. And (to conclude this Use and point of Doctrine, and to make an end of this 5. verse) read 1 Tim. 6.5, 6 7, 8. verses, They must be withdrawn from, that suppose gain is godliness, they are men of corrupt minds and destitute of the truth. But godliness with contentment is great gain, etc. The Lions shall want and suffer hunger, but such as have made God their portion, and do hold fast by him, shall be happy as long as he is God. And that I hope will be long enough.  
But I come to speak of the behaviour of the latter sort, out of the 6. ver.  
And the remnant took his servants, and entreated them spitefully, and slew them.  
We are come from speaking of Hogs, to show you the behaviour of Dogs: we have seen a bad behaviour in the former verse; but here is a far worse in this. The former sort of men did but slight the offer of Christ, and the means of grace; but these do maliciously oppose them.  
In this behaviour of theirs, there is a threefold act, to be taken notice of.  
1. They took them, that is apprehended them as gross Malefactors: And the remnant took his servants. So the Jews after Christ was ascended, laid hands on Peter and John, and on Stephen; and Acts 12. there you read that Peter is put in prison. Thus they took the servants.  
2. They entreated them spitefully, saith the Text; that is, with scoffs, and scorns, and imprisonment, and whipping. Paul received of the Jews five times, 40 stripes save one, at a time, 2 Cor. 11.24.  
3. They slew them, that is, some of them were murdered by them, as Steven and James the brother of John: Wherein they declared their malice to the utmost. And this was implicitly foretold, Matth 10.28. And fear not them which kill the body. And we see their spirit. Acts 22.22. Away with them (cried those Jews of Paul) for it is not fit that he should live.  
I shall out of this verse from all these particulars, handle but one Point of Doctrine.  Doct. That the grace of God offered unto men in the preaching of the Gospel, hath not only such enemies as contemn it, but also such as carry themselves with all possible baseness and cruelty against the Messengers thereof. 
This appears out of the 21 of Matth, ver. 35 to the 39 likewise cap. 23. ver. 34. to the 38. cap. 26 4. Acts 7.52 to the 59 It is very evident, that such was the usage of the Servants of Christ in the time of the Jewish Church and Common wealth; Peter and the other Apostles whipped. Acts 5. Steven stoned, Acts 7. James slain with the sword, Acts 12. John banished into Patmos, Rev. 1. And the stories of the Church do show what usage they have had since.  
But what may be the reason hereof? Christ who sends is the Prince of peace, the Gospel is the Gospel of Peace, and the end eternal peace. What therefore should be the reason, Christ should have no better entertainment in the world? The son of man came not to destroy but to save; 'tis true; but yet men do either think that such as pretend to be Messengers sent of God, are not, but are wicked men, as the Jews did not stick to say of Christ himself, Joh 8.48. and they thought they said well. and ver. 52. they are very confident that he had a Devil: And Joh. 10.53. they pretend they did not find fault with him for any thing but blasphemy; or else they think that they are their enemies, because in declaring the grace of God, they declare their duties, or rather their properties that are partakers of it. Tit. 2.11.12, For the grace of God that bringeth Salvation, hath appeared unto all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present evil world. But this wicked men cannot abide to be told, because they cannot choose but know that they are not such as they are to whom Christ appeareth in power. And because their sins and they are one, like Hypocrates Twins, born together, live together, and die together; he that toucheth their sin, toucheth the apple of their eye. They and their sins do mean to run their fortunes together. Now we tell you, as the truth is, that they that take Christ to be their Priest, must and shall take him to be their King, to rule them, and their Prophet to instruct them. Now men think we are too strict, unreasonable; that we abuse them; and they will not be so used by us; But, Friends, we must tell you the truth, and we have the best Preacher that ever was, for our example, John 8.44. Ye are of your Father the Devil, etc. We must be plain; if you will not love the children of God, if you will not make much of them that fear the Lord; if vile persons in your eyes be not contemned, if you do not hate the congregation of the wicked; if you love to sit with vain persons; if you set not up God in your families: if you be cozeners, oppressors, profane; if you neglect the Kingdom of God, and the ways of the Lord Jesus, and the Ordinances which are prescribed by the Lord, to wit, Sacraments, and the ways of worship, etc. you must know that it is not we that make the breach, but yourselves, because ye are in the Gall of bitterness, and in the bonds of iniquity, as Peter told Simon Magus, Acts 8.23.  
Use 1 And therefore (for the first Use) they are deceived that think otherwise. John Baptist was a famous Preacher, he spoke plainly, he calls them a generation of vipers; he plainly rebukes Herod, Mark 6.16. to the 20 verse. Therefore Herodias had a quarrel against him, and would have killed him, as after she prevailed to have it done. Yet man's deceitful heart makes himself stark blind, it is deceitful above all things. O, if the Jews had lived when their Fathers did, they would have been loath to have killed the Prophets; but yet they thought it no sin to put Christ to death. Ye cannot think what hearts ye have, if God do but leave you to yourselves. You have all of you the seeds of all sin, even of the vilest abominations. Christ only hath this privilege, that the Prince of this World coming found nought in him; both because of his freedom from Original corruption, and that special supportation that he had from God.  
But secondly, It showeth the greatness of their sin, that are come to this height, to abuse them that entreat them to be reconciled unto God. This is our work, 2 Cor. 5.19, 20. And what your work hath been, the Sun can witness. But yet it is (though to you a sign of perdition) to us a token that we are right, and do our duty, because we find such entertainment from ungodly men among us; as (I profess) I know not one man that hath the least testimony or sign of grace, that hath opposed us. But these dirty ways you make us to troth through, though they be somewhat irksome to us as we are men: yet are they comfortable because we know by the dirtiness of them, that we are in our way: for, all that will live godly in Christ Jesus must suffer persecution.  
Use 3 Yet God forbidden, that I should cease praying for you, or give over advising you. I will sow the precious seed of council once more; who can tell whether the Lord will leave a blessing behind? O take heed ye be not in the number of them that deal cruelly with the Messengers of God's grace, that deal despitefully with those that bring the gospel of salvation. For our parts, we live in the upper region, we are above ye, we are upon such an high Tower as makes ye all look like crows in our eyes, though ye were bigger than ye be. For he that can make his calling and election sure, if he have to do with the greatest Nimrods' in the world, he need not fear: his strength shall be the munition of rocks. etc. But I advise you for your own sakes, and your poor families, whom you would be loath should be Vagabonds, and beg their bread (as I have known the children of some opposers and persecutors to do, that had as big sooks one day as any of you) as, I say, you would be loath the curse of God should light on you and yours: take heed of touching these apples of God's eye: I say (as pilate's wife said to her husband) Matth. 27. Have nothing to do with these men. Ye were better anger all the Witches in the World: O take heed how ye force the Church to fall to their (desperate) prayers, and to set God upon some notable Work for his great glory, in your remarkable destruction. But rather come bow, come repent, give over; There is forgiveness with God. He will forgive all that is past; he can forgive any sin that is repent of, and will. I know it is harder to raise up a soul loaden with sin, then to load it; therefore I am earnest to persuade you not to be discouraged, or troubled, that you have been so wicked (as Joseph comforted his brethren, Gen. 45.5. cap. 50.19, 20, 21.) So would I willingly encourage you to come and kiss the Son, who is willing to fall on your neck and kiss you. As the Jailor (Acts 16.33.) washed those stripes which he had made, and was a Disciple; So come and rejoice in those ways ye have evil spoken of; love those Preachers ye have so basely used, and so despitefully handled.  
What shall I say?  
Mot. 1 First, God takes notice of this sin.  
Secondly, he will be greatly offended for it.  
Thirdly, he will severely punish it.  
All which particulars are contained in the verse immediately following this; and shall be spoken of (God willing) some other time.   

The Sixth Sermon.  Matth. 22. ver. 7. 
But when the King heard thereof, he was wroth, and he sent forth his Armies, and destroyed those Murderers, and burnt up their City.  
YOu remember (I hope) how far we have gone in this parable; for my purpose is not to repeat, but to go on with this 7. ver. which contains in it, summarily, the issue & consequent of their cruel dealing towards the King's Servants (of which ye heard out of the foregoing verse.) Wherein (for our more methodical proceeding) I will consider,  
First, Gods taking notice of this their sin, in these words, But when the King heard thereof.  
Secondly, His displeasure against it, in the next words: he was wroth.  
Thirdly, The effect of his displeasure in their severe punishment, in all the other words, And he sent forth his Armies, and destroyed those Murderers, and burnt up their City.  
In which last particular, there are three things, contained, all worthy observation.  
First, The Instrument or means whereby they are punished, viz. Armies.  
Secondly, the nature or quality of the Offence, Murderers; they are arraigned for Murder.  
Thirdly, The severity of the punishment, they are destroyed, and their City is burnt up.  
For the first, when the King hear●…●●ere●● that is, when Almighty God decla●●… himself to take notice of this their wickedness; for it is spoken to our capacity, by a Metaphor taken from a King that hath sent Messengers in love, and hears news that they have been abused.  
We have a notable History in the second book of Samuel, chap. 10. David was willing to show kindness unto Hanun the Son of Nahash, and sent his servants to comfort him, concerning the death of his Father: Which (as you shall find in that place) were villainously dealt withal; and then ver. 5. we have these words, when they told it unto David. Thus the Lord is made out under these words, and when the King heard thereof, as taking notice of the cruel usage of his Servants in the World. And such expressions we have many in Scripture. As for instance, Gen. 18. ver. 20.21. And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous: I will go down now, and see whither they have do●● altogether according to the cry of it which is 〈◊〉 unto me; and if not, I will know. I observe this Doctrine,  
Doct. That, cruel or unworthy dealing against the Minis●●●● of the Gospel is a sin that God takes specia●●●…ice of.  
And the reason is because it is a capital sin, it is an abuse of God's Grace in a high degree. It is (as we may call it) Godmurther, and Christ-Murther, as well as soul-Murther, etc. (of which more shall be said when we come to it.) But in the mean time consider, Wherein can Mortal man do greater despite to the Majesty of God, then to oppose his Grace and favour offered in the means of Salvation? And therefore, we have a remarkable expression Luk. 3.19.20. But Herod the Tetrarch, being reproved by (John) for Herodias his brother Philip's wife, and for all the evils that Herod had done, added this above all, that he shut up John in Prison. Mark (I pray) many evils are laid to his charge, but this is added above all the rest, as a more crying sin then all his other sins, That he shut up John in Prison. It is a sin that cannot be hid, a sin that God takes special notice of.  
Learn therefore for the first use, that ●…ens wickedness in this kind (though 〈◊〉 looked upon as a sin) is yet a very great one.  
Use. 1 As first for the sin of depriving them of their livelihood. 1 Cor. 9.9.10. To muzzle the mouth of the Ox that treadeth out the corn; This is a crying sin: For if the cry of the labourer's hire that reapeth down your corn crieth so loud, as to enter into the ears of the Lord of Sabbaths: how much more will this Preacher-starving sin? And by the way, I must tell you, this is shamelessly practised in this very place. There is not a penny that comes out of your purses, ye are even almesmen in this kind; other places must maintain you a Preacher, and you entrusted only to gather it up; and yet that wickedly (blush O Heavens?) is detained; for no other cause, but because ye are plainly, for your good dealt withal. Because you, and your Pride, Knavery, Folly, Covetousness, are found fault withal (which all the Country stinks of) therefore you will add this to all your other wickednesses, to detain that which ye are only entrusted to receive, and pay. Is it not enough that ye have embezzled the stock of the poor artificers, which was given in by your charitable Ancestors: and carelessly (like fools) set out the yearly revenues of the town to such as either cannot or will not pay the rent, wherewith the Schoolmaster should be paid: but that ye suffer men very well able to pay rend for houses, to dwell in houses of Charity, and to suffer some of them to run to ruin; that now in your last enfeoffing the town-Land, ye have conspired against the Church, and all the Members of it, that not one of them should be made privy to your proceed, nor the father of any one that Communicates with the Church, (though every way more sufficient in estate and far greater payers to all payments, than ye yourselves) That ye nickname the People of God a rigid faction; the like unheard of abominations, (which a modest man may blush to speak of, though you do not to practise them:) I say is not all this enough, but ye must detain that which others have cared for the procuring of, and which neither is, nor never was yours? O consider this ye Monsters, lest some monstrous judgement befall you. And as this is a sin that God ●ears, that is, takes notice of; So also all your affronts, and scoffs, and provocations, especially your fitting your tickets and libels of contentio●… and strife to be read on Lords days, and usually on such of them as the Church use to receive the Lords supper upon, that you may fill up the measure of your sin; and God pour on you and yours the Vials of his wrath, which most certainly he will do, if repentance prevent not.  
Use. 2 Here is in the next place a comfort to Gospel-Preachers; God (who is able to right them) takes notice of their wrongs. And this should keep up their Spirits in the midst of all their barbarous usages.  
Use. 3 O take heed, all of you that hear me this day, (and this shall be my last use of this point) take heed, I say, of this sin, be not injurious to the Ministers of the Gospel; God takes notice of it, and will severely punish it: which is the second thing in the verse. and comes next to be handled. 
The 2. particular.   
He was wroth. And without any more ado it affords us this Doctrine.  Doct. That base usage of the Messengers of God, etc. is a sin that greatly provokes God's wrath. 
Read the chap. before this, the one and twentieth, ver. 35. to the 42. You have their sin in all the verses, except the last which is the one and fortieth: and in that, the miserable effects of God's wrath are foretold. He will miserably destroy those wicked men. Which came to pass sure enough, not long after.  
Reason. Now the Reason hereof, is, because God favours no sin. All sin is contrary to his holy nature, and righteous Laws; and tends to the destruction of his creature: but this above any other sin whatsoever, is displeasing to God: for  
First, It is a crushing of God's grace, so far as a man can. It is a God-killing sin. And if it be a sin to kill a man; what is it to go about to kill God? The grace of God, is the most glorious thing in the world Was there ever such love heard of? That God should not spare his own son, but give him to death for us; admirable love! And here is unparallelled justice too; the Son though the Son, must die that justice may be satisfied. And wisdom able to make all the wise men of the World quite mad, so much as once to look upon it. And much might be said of the glory of the Gospel, the glory of God in the face of Jesus Christ. And therefore to go about to hinder this design of God for his glory, is a provoking sin, and brings down great wrath.  
And then Secondly, Opposing Gospel-Preachers, tends to the destruction of thousands eternally. If we call them bloody men, which spoil, and kill, and have no mercy, which cast into Prison, as many of our poor neighbours were by cursed Cavaliers into Lidford Castle and the Town hall here, where they starved divers of them. I say, how much more are they bloody butchers among you that go about to hinder your Salvation, and to keep you in such a condition as will be for the everlasting destruction both of body and soul!  
Friends, I fear the blood of those that starved in this Town in the late troubles, will be laid to the charge of some of you, that did not pity them nor relieve them; but rather rejoiced in their misery (as many of you did) and helped to make it greater. O do not add to body-killing soul-killing; do not add to man-killing God-killing, Christ-killing.  
Use 1 But be informed, that though a few vain men among you are such Grace-enemies, and are countenanced by such of you as should have more wit, and should improve your eminencies to better purpose; and will, when ye have tasted the Lord is gracious; yet the righteous God likes it not.  
Use 2 And secondly, woe to the guilty. It were better to provoke all the men in the World then God to wrath, as all abusers of Ministers do.  
Use 3 And that I may end this point also let me persuade you, do so no more (good people) you provoke the heavenly King to wrath; and this will turn to the shame and confusion of your own faces; yea, to your utter destruction if you go on. O if God should once say, and swear; forasmuch as I have been stifled and strangled by you so long; and my rich offer so trampled on in the dirt of your pride and profaneness, passion and worldliness; you shall be troubled no more; it would be sad news.  
And so I come to the severe punishment of this sin, and therein first of the instrument which God makes use of, and the means whereby he punisheth ungodly men: He sent forth his Armies. The nature and quality of the offence, and the severity of the punishment itself, shall be spoken of (God willing) afterward.  
But first (I say) of the Instrument or means. I am almost out of doubt that th● holy-Ghost here hath an eye to the Roman Armies which came and besieged Jerusalem, by God's appointment and sending, even to the utter destruction of that City: but yet I will enlarge somewhat upon this Doctrine.  Doct. That God hath armies to execute vengeance upon his ungodly adversaries, that set themselves against his Ordinances, and the Ministers and observers of them. 
I add that (the observers of them) because usually wicked men join them together in their opposing them, as Saul made havoc of the Church, Acts 8.2. and haled not only Preachers, but other men, yea, and women to Prison. I confess, through the mighty power of God, Cursed Kine have short horns among us: but yet what may be done, and what the times will permit to be done, is extended to the very utmost even against all that are of this way, both old and young. Now seeing it is ●o, let us muster up the Lords Forces, that they may be terrible to you, that by repentance, the coming of them may be prevented.  
Reason. That God hath many Armies, we may easily demonstrate from the variety of his creatures, which are many hosts; and from whence it cometh to pass that he is sometimes called the Lord of hosts, as Psal 84.1, 8, ●2. In all which verses he is so called. The several sorts of Hosts or Armies we will show you.  
First Angels, some whereof are good, some are bad. 2 Sam. 24.16. An Angel stretched out his hand upon Jerusalem to destroy it, to wit, by the plague. 2 Kings 19.35. An Angel of the Lord smote in the camp of the Assyrians, an hundred fourscore and five thousand. These are called a heavenly host. Luke 2.13. And suddenly there was with the (or that) Angel (that brought to the shepherds the news of Christ's birth) a multitude of the heavenly host praising God, and saying etc. Acts 12.23. And immediately the Angel of the Lord smote him (that is, King Herod) because he gave not God the Glory, and he was eaten of worms, and gave up the Ghost.  
2. Sometimes the Lord makes use of the Sun, Moon, and Stars, and this is another sort of Army the Lord makes use of: these are called the host of heaven, Deut. 17.3. Now Host is the same with Army.  
We find the Lord making use of this host, Joshuah 10.12, 13. And he (to wit Joshuah) said in the sight of Israel, Sun, stand thou still upon Gibeon, and thou Moon in the valley of Ajalon. And the Sun stood still, and the Moon stayed, etc.  
Thirdly, he hath his Armies of men. Exod. 12.51. The Lord did bring the children of Israel out of Egypt by their Armies. Yea even evil men, wicked men are Armies that God sometimes makes use of. Isaiah 10.5.6, 7. O Assyrian the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical Nation; and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets. How be it he meaneth not so, etc. And so Jer. 25.9. Behold, I will send and take all the families of the North, saith the Lord, and Nabuchadnezzar my servant, etc. Thus ye see the Armies of men good and bad are all the Lords,  
Fourthly, The Lord hath his Armies of water. Gen. 6.17. The Lord prepares waters to drown the whole World for the wickedness of it. And Exod. 14.27 28. The Lordoverthrew the Egyptians in the midst of the Sea. And the Waters returned and covered the Charets and horsemen, and all the host of Pharaoh, etc. So, Judges 5.21. sings Deborah and Barak. The river Kishon swept them away, that Ancient River, the River Kishon.  
Fifthly, The Lord hath an Army of fire Gen. 19.24. Then the Lord reigned upon Sodom and upon Gomorra, brimstone and fire from the Lord out of Heaven. So 2 Kings 1.10. Eliah is sent for, but fire comes down from Heaven, and consumes that Captain and his fifty men that were sent to take him; and another in like manner, and his fifty, ver. 11.  
Sometimes the air is employed as God's Army to let fly its arrows of the pestilence. Numb. 16.46. Or of hailstones as Joshua. 10. ver. 11.  
Seventhly, the Lord hath the Forth also to make use of for the destruction of his Enemies. Numb. 16. 3●. The earth opens her mouth to swallow up Korah, Dathan and Abiram.  
Yea even the meanest creatures Lice, Frogs, Worms the Lord hath to fight against Pharaoh, and Herod. Exod. 8.6.8.16.17. and Acts 12.23.  
Lastly, the Lord doth sometimes make a man's own Conscience a terrible Army against himself. O when God shall fight against a man with terrors of Conscience, he will be weary of his life, as Judas was. Mat. 27.3.4.5. These Armies are all at a minutes Call; when God doth but say the word, they go.  
Use. 1 Now for the first use, learn we hence, that God wants not power to punish his adversaries. Did folk consider God's Armies, they would not dare to go on in sin. Men foolishly think earthly powers are above the powers of the Almighty. This is a great sin against the first Commandment. Yet is it common that men fear earthly powers, and fear not God who is the Lord of Hosts; and in comparison of whom, all the Nations are as the drop of a bucket.  
Use. 2 I will declare in the next place, in the name of the Lord of Hosts, a woe to all those that are adversaries to this heavenly King God Allmighty. He hath Armies to execute vengeance upon his Adversaries. Surely they are not like to escape his wrath: There is no fleeing from God's Armies, nor from his presence, who is himself a consuming fire. Whither shall I go (saith David) from thy presence? Psal 139.  
Use. 3 Thirdly, Stand in awe of the Almighty, be careful not to displease him: he is a great General, he hath many Armies, as you have heard. Men of power are feared, how much more ought God?  
Quest. But how may a man know, whither he fear God or no?  
Answ. I answer. By his diligent departing from evil, and constant cleaving to that which is good. Psal. 34.11.12.13.14. Come ye children, harken unto me: I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile, depart from evil, and do good, seek peace & pursue it. Pro. 8.13. The fear of the Lord is to hate evil: pride and arrogancy, & the evil way, & the froward mouth do I hate.  
And so I come to show you the nature of the sin, that is here laid to the charge of Gospel opposers, and neglectors, that you may see the greatness of it, and the more abhor it.  
Murder is laid to the charge of the Jews. They were guilty of murder many ways.  
First, 
Minister Murder.  In that they murdered God's Messengers. Now this again is done,  
First, By taking away their lives. So Stephen was murdered. Acts. 7.58.59. So in Queen Mary's days, Cranmer, Ridley Latimer, Philpot, Bradford, Saunders, Rogers, Julius' Palmer, were cruelly burned, because they wit nessed for Christ.  
Secondly, God's Messengers are sometimes Murdered, in their good name, and in their reputation. He that shall say to his brother, Raca, Mat. 5.22. is in God's account a Murderer. We know our times are in God's hands; and our reputation riseth and falleth, even as the Lord will: Yet those evil tongues that speak such devouring words of us, are murderous tongues before the Lord.  
And so also Thirdly, When people are causelessly angry with any, much more with Ministers, and swell in their pride and passion, Mat. 5.22, aforenamed, the former part of the verse.  
Lastly, To detain from them, that whereupon they and their families should live. It is a sin to withhold goods from the owners, though there be power in men's hands so to do. But blessed be God, who hath granted us meat to eat some other way, and wherewith to live. Yet give me leave to tell you, that sit here before me, and are guilty of this crying sin, that you must answer for it before that God whom we serve.  
The second sort of Murder, is, 
Soul-murther.  Soul murder, I mean of their neighbours; All that oppose the ways of God, do by consequence make themselves guilty of their blood that perish in their sins. They shall perish, but their blood shall be required, (as at the hands of careless Ministers, so) at your hands, that either neglect to do your best to procure Preachers; or (which is far worse) oppose them that God hath sent among you.  
Thirdly, Ye are guilty of self-murder, 
Self-murder.  in regard of your poor souls: And for a man to be found in this sense felo de se, will procure a sentence not only to be cast out, to a doglike burial in the high way, 
4. Christ-murder.  but to be cast into outer darkness, where there is weeping and gnashing of teeth.  
Fourthly, Such will be found Murderers of Christ also. Heb. 10.29. They tread underfoot the son of God, etc. they are guilty of the blood of the Lord Christ, they do in effect shed it again, that do refuse this crucified Christ offered in the Preaching of the Gospel.  
Lastly, 
Godmurther.  Such as oppose Gospel-Ordinances, fight against God, the Author of this rich vouchsafement, and resist the life of God, what in them lieth; We have an expression from the mouth of Gamaliel, recorded Acts 5.39. of fighters against God: But I lay to the charge of all that do not readily and thankfully accept of God's offer, but oppose his Ordinaces, no less crime than murdering of God. Such as are strangers from the life of God, as stifle the life of God, which is his truth, O that they would consider. God speaketh to us, yea intreateth us, that we would besaved; but we withstand God, we resist the Holy Ghost. Act. 7.51. Learn therefore,  Doct. That Cruelty, yea though but neglect, against or of the means of Grace, is in God's account, and in Scripture language Murder. 
Use. 1 And thereforefore great is their sin, that are any way guilty hereof. Murder is a heinous sin. Surely there be many Murderers, in all the sorementioned particulars, that to the utmost of their power, endeavour Minister murder, Soul murder, Self-murder, Christ murder, and Godmurther.  
Use. 2 And let such know that they have a fearful account, to make before God, for, Murder is a heinous sin.  
Use 3 Taken ye all heed, how ye oppose, or but slight preaching under any pretence whatsoever. Ye are guilty of Murder, if ye do; and must die for it.  
The severity of the punishment itself, is the last particular. He destroyed those Murderers, and burnt up their City. This is the Doctrine,  Doct. 3 That the base usage of faithful Preachers, and despising Ordinances, shall be severely punished. 
I shall refer you to what hath been said, and proved, and especially to Luk. 19.43.44. & also to Mat. 10, 14.15. where the Lord Christ threatneth to such as shall refuse to hear the words of his Messengers, that it shall be more tolerable for Sodom and Gomorr●● in the day of judgement, then for that City ●…nd also you may read Mat. 23.34.35.36. You have the practice of evil men ver. 34. to kill, scourge, persecute those Prophets, wise men and Scribes which God sends: And after the threatened accusation, or indictment, forerunning the severity of God's justice, most certainly to be executed.  
Reason. It must needs be so; for it is the very height of rebellion, the highest treason against God.  
Use. 1 O how hath the Devil bewitched men, to make them think that they shall not smart for this sin.  
Woe to all those that are guilty, the curse of God hangs over their heads: the sentence of God's judgement is gone out against them.  
Lastly, Would ye escape this severe vengeance of Almighty God? O take heed that ye be not cruel against the Ministers of the Gospel, nor careless of the Means of grace.  
Take a Motive, Severe punishment from man is terrible; what then (think ye) will the severity of God be? when a fire [shall] be kindled in [his] anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the Mountains. I will conclude with Heb. 12.29. For our God is a consuming fire. So much for the offer of Christ to the Jews. And so much for this time. Let us pray.   

The seventh Sermon.  Matth. 22. ver. 8. unto the 15. 
Then saith he to his servants, The Wedding is ready, but they which were hidden were not worthy. Go ye therefore into the high wars, and as many as ye shall find bid to the Marriage. So these servants went out, etc.  
HItherto of the Invitation of the Jews, etc.  
Now followeth to be considered the Calling of the Gentiles.  
In which we may consider 

1. The King's Commission, ver. 8 9  
2. The servants diligence in the execution thereof, v. 10.  
3. The Trial, Proof, and Punishment of unworthy Guests, ver. 11, etc.    
1. As touching the King's Commission we have 

1. The occasion, ver. 8.  
2. The matter of the Commission, ver. 9    
The occasion was the readiness of that admirable Wedding Supper, and the unworthiness of the invited Jews to taste thereof; from bo●● which I collect this Doctrine.  Doct. Not any defect in God or his Son Christ, but man's own unworthiness deprives him of good. 
There is here no defect in God; Christ is given to death, the Father's Justice is satisfied, he hath by his one oblation of himself once offered, made a full, perfect, and sufficient oblation and satisfaction, for the sins of the whole world. The Wedding truly is ready; Though your sins be as crimson (saith God) I will make them as white as snow. If there were ten thousand times more sins, and wicked persons then there be; yet the Wedding is ready; nothing can hinder from mercy, such as are willing to accept of it. O Judas, thou didst commit a very great sin in betraying thy Master; but a far greater in running from him, and hanging thyself. The former was to make his Manhood cease to be, the latter was as it were a nulling of his Godhead, a very murder as it were of Christ's Deity. Marry Magdalen was a woman out of whom went seven Devils, a sinner in the worst sense; yet there was not a more holy woman living afterward. She came to Christ, much was forgiven her; there's enough in God, enough in Christ. Not any want of will in God. As I live saith the Lord, I do not desire the death of a sinner. Not any want in Christ, for he paid enough for a thousand worlds. But they which were bidden, were not worthy. Man's unworthiness deprives him of good. Why did the Apostle turn from the Jews to the Gentiles, but because they did put the Gospel from them, and did judge themselves unworthy of everlasting life? Acts 13.46. they were wanting to themselves; the Supper was ready they were sent for, they would not come. What was that which turned Adam out of Paradise? His own unworthiness. He had one easy Commandment given him; but he harkened to the Serpent, and forgot God his Creator, Gen. 3. What was that drowned the old world, but sin, disobedience? they harkened not to Noah sent for their good; Gods long-suffering waited in his Ministry and preaching; they were unworthy; they are now prisoners in Hell for their labour. Read 1 Pet. 3.19, 20. This unworthiness made the earth to swallow up Corah, Dathan, and Abiram; they risen up against Moses and Aaron, which were God's Servants, they wanted for nothing (as we use to say) but they would not be ruled, Numb. 16. there you have their story. This unworthiness in King Saul lost him his Kingdom; Samuel was sent to him with a Message from God; he did not punctually observe it. See 1 Sam. 15.23. what is there said. Rebellion is the sin of witchcraft, and stubborness is as iniquity and idolatry: Because thou hast rejected the word of the Lord, he hath also rejected thee from being King. men's unworthiness is the common cause of all calamities. Health, wealth, the Gospel, it is unworthiness of them deprives you, robs you of them all.  
Use 1 If this Doctrine be true, if not any defect in God, or want in the merits of Christ, but unworthiness be the cause of rejection; if our sins be the cause of all our sorrows we lie under; then God is not to be blamed, when we are deprived of his benefits; men may thank themselves for misery in any kind. Friends, you should never live one sad hour more, if you would accept of Christ, if you would be ruled by God. 'tis true, Joseph was in prison, yea, but God was with him. What care I (may a Saint say) where I am, whither in a Palace or a Prison, if God be with me.  
Reason. Surely, this use may be made good upon this Reason; God is rich in mercy, and of a liberal disposition to bestow his grace and good things: therefore saith Isaiah (cap. 59.1, 2, 3. Behold the Lords hand is not shortened, that it cannot save; neither is his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear, etc.  
It shows also the greatness of man's sin, that will not open his mouth to be filled though God bid him to open it wide, and hath promised to fill it. Unto us a child is born, and unto us a son is given: Here is a Christ offered to you all to save you from your sins. O what a sin is this, men will not thankfully accept of God's offers!  
Consid. 1 Consider. 1. This provokes the Lord wonderfully, it moves him to take away his offers.  
2. It is a greater sin to refuse Christ, then to break all the ten Commandments. He that believeth not shall be damned, Mar. 16.16. If any man love not the Lord Jesus, let him be Anathema Maranatha. 1 Cor. 16.22. Let him be cursed, and cursed over and above. This is the condemnation, that light is come into the world, and men loved darkness rather than light, Joh. 3.19.  
3. Men sin against themselves; they rob themselves, undo themselves, cast themselves away; this is a sin of a high nature, it is a sin against nature. Men bring misery upon themselves through their foolishness. Beasts that we are! to deprive ourselves of the means of grace, of the fruit and benefit of them, of health, friends, wealth, every thing! Christ hath provided all things; O what pity 'tis so much good cheer should be lost! Surely it is a very sinful sin so to forsake our own mercies, and to be guilty of our own misery.  
Next for Counsel. Seeing there is no defect in God or Christ; seeing man's own unworthiness deprives him of good; are you loath to be deprived of God's benefits? be careful to walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, Col. 1.10. Otherwise we may be justly deprived of good.  
Q. But what is it to walk worthy of the Lord?  
It is for a man to improve to God's glory, and to the good of his own soul, all those vouchsafements and enjoyments, which the Lord hath bestowed upon him. Say thus, God hath given me wealth; I will use my wealth to his glory: the Lord hath given me opportunities of grace, I will improve them to the utmost. The talents which God hath given us, we must employ them, trade upon them; we must not wrap them in a napkin; Have we riches, honours, children, lands, large possessions, any thing: Let us improve all to God's glory; let God be first in our thoughts, let us exalt him in all things. Servants, Children, Householders, Parents, Constables, Magistrates, use your Talents, your Relations: improve your Interests to the glory of God, this is to walk worthy of the Lord. And this is the way, or rather a sign, that God hath been, will be, and continue to be your God unto death.  
We come to the matter of the Commission. Ver. 9 Go ye therefore into the high ways, and as many as ye shall find bid to the Marriage. In which words we may observe 1. The ground and occasion hinted. Therefore 2. The word of command go ye. 3. The place whither they must go, viz. into the high ways. 4. The work to be done. As many as ye find, bid to the Marriage.  
From the first (besides what hath been said already) we may learn this Lesson.  Doct. The refusal of some is an occasion of the offer of grace to other some. 
So Acts 13.46 47. The refusal of the Gospel by the Jews, is an occasion of the offer of it to the Gentiles. So Rom 11.11. Through the fall of the Jews, Salvation is come to the Gentiles; if one will not, another shall.  
Reason. For God will have his full number whom he hath chosen to life, to be called, in spite of all opposition. Yea, to see a People, given up to obstinacy, and hardness of heart, is but to see God's punishment on such, to make way for the calling of others. The Lord will not have his Gospel to be preached in vain; if the Jews reject it, the Lord will incline the hearts of the Gentiles thankfully to embrace it. Acts 13.48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life, believed. And so also Rom. 11.25. Blindness is happened to Israel, until the fullness of the Gentiles be come in. Therefore go ye out, etc.  
Use 1 Then we may learn for our instruction, That the coming and going of the offers of grace, is not limited or disposed according to men's wills, but according to the mind of the Lord. If men seek never so much to stop the current, they labour in vain. God alone doth all in this as in other things. If Gods elect be but few or none in one place, they be the more in another: If the word want good success in this town, it will find better in the next. And yet let such places take heed as will not receive the Gospel, as will not hear our words. It shall be more tolerable for such as never enjoyed the word; It shall be easier for the Land of Sodom and Gomorrah in the day of judgement, then for those places. Read Mat. 10.14 15. It is a monstrous absurdity, to think that the removal of Ministers is in the power of two or three addleheaded fools. Surely it is a business of a higher concernment than so. David's times were in God's hands, and so are the times of all; and therefore no question Gospel preachers go and come by God's special will.  
Use. 2 Next we may learn that the Lord is able to bring good out of evil, which may comfort God's servants. They that profit not by the means offered, shall smart for it, as the Jews do even to this very day. But yet God will bring good out of it. This consideration is of great use, we will a little look into it. All the creatuets both in heaven and earth, act, go, and come at God's command. When we see men bold in their opposing the ways of God, we many times are troubled; we do not consider, that as in wisdom he made all things, so in wisdom he ordereth all things excellently. Gen 45. ver. 5.7.8. saith Joseph there, God did send me before you to preserve life, etc. And Gen. 50.20. but as for you ye thought evil against me, but God meant it unto good, to bring it to pass, as it is this day, to save much People alive. And so for lusts, and temptations, God suffers them sometimes in his own children; either to teach us to observe his rules better; or to humble us, that we may cleave closer to God, and that graces may grow (Humility) saith one) is the Nurse of graces) or that we may know God, and ourselves better, or that we may be the more thankful when victory comes: but yet all this while God is bringing good out of it: and that Oracle (worthy to be remembered) that all things shall work together for good to them that fear God, etc. Rom. 8.28. will be found in the end to be gloriously true.  
Use 3 Therefore let us learn to take notice of the power, wisdom and goodness of God, that can and doth thus bring good out of evil, good effects out of evil causes.  
Mot. 1 This will confirm us in the truth of God's goodness, and other attributes.  
And Secondly, It will teach us in evil times, instead of murmuring to bless God for his providences, and goodness and power in (thus) converting of evil to good.  
And Lastly, It will make us to walk confidently and to lie down confidently, and to put our trust in God, and in nothing to be careful. Though we meet with afflictions, yet we shall not be much troubled, because we shall by taking notice perceive that these are to nurture us. Deut. 8.2.5. that we may learn to know him better, and to know ourselves. Therefore it is good (I say) to take notice of Gods dealing in this kind. So much for this point.  
From the word of command. Go ye, we may learn, Doct. That Christians must do warrantable actions.  
They must have a care to do what they have a word of command for; at least, what is neither directly nor indirectly forbidden in the word of God. For there are some actions which are called indifferent, as 1 Cor. 7.28.30. If thou marry, thou hast not sinned, etc. and to weep as though we wept not, and to rejoice as though we rejoiced not. Such things are not a transgression of a Law (for so sin is 1 Jo. 3.4) they are indifferent in themselves; Though every particular determined thought word or action be either good or bad, a step either to heaven or to hell: yet for the actions themselves, there are some that are neither good nor bad.  
But to the point, I say, Christians must do warrantable actions.  
Reas. 1 For first they are Gods Servants. Servants must attend upon the commands of their Masters.  
And Secondly, We have all the ancient practices of the Saints to look upon. As first of Noah Gen. 7.14. and cap. 8.1. 〈…〉 In both which chapters, he had a word 〈…〉 manned, both for his making, and also for 〈◊〉 entering into the ark. and ver. the 8. for his taking in accordingly clean and unclean beasts as he was commanded. c. 8.12. and 16. he stayed other seven days, that is, he would have a warrant for his coming out of the Ark. And Abraham, Gen. 12.1. had a command to go out of his country, & from his kindred, and from his father's house, etc. And Jacob Gen. 31.3. must be bid to return unto the Land of his fathers and to his kindred. And in his old age though he resolve to go to Egypt, Gen. 25.28. yet he must have and had a warrant, cap. 56. ver. 1.2.3. and 4. And Numb. 9.18. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched, etc. Heb. 5.4. No man taketh this honour unto him (to wit of the priesthood) but he that is called of God as was Aaron.  
Use. 1 Therefore such as do unwarrantable actions, can have no comfort in their do. For they sin, though they think not so. Sin is not defined to be a thing against the Law only in regard of the actions of sin: but even sinful habits are forbidden in the Law; therefore man's nature being out of tune, is not so ready to do good, nor so knowing what good is. God therefore hath given rules to be observed, which not to observe is a sin.  
Mot. 1 And indeed well done will be pronounced only to those that have done what they have been bidden and warranted to do.  
Neither will Conscience be so well satisfied with doing naked actions that are destitute of command and example, and every thing that might be a ground of comfort to the conscience of the doer.  
Neither will God have any glory from unwarrantable actions; it is as if God were not wise enough to give rules, or as if we had not a perfect rule to walk by.  
Lastly, It is an evil example to walk in this liberty of doing what is right in our own eyes, as if we had no Lawgiver; this brings in boldness among men, and makes them fearless. But blessed is he that feareth always. I omit the School utrums upon this point, as not being so useful to this auditory.  
Go ye therefore into the high ways. From the word of command, we come to speak of the place where they they must go. Luk. 14.23. hath it thus, Go out into the highways and hedges. The mind of the spirit is to show us Doct. That God in the offer of grace is altogether without respect of persons.  
For all mankind are alike to him. Reason. Job. 31.15. Did not he that made me in the womb, make him? and did not one fashion us in the womb? cap. 34.19. He accepteth not the persons of Princes: nor regardeth the rich more than the poor: for they are all the work of his hands.  
Therefore are the Commissions so large. Mat. 28.19. and Mark 16.16. All Nations must be taught; every creature must be preached unto. Acts 10.34.35. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every Nation, he that feareth him, and worketh righteousness, is accepted with him Read Acts 13.46.47. And mark the last words of the latter of those verses; I have thee to be a light of the Gentiles, that thou shouldst be for Salvation unto the ends of the Earth. Mat. 11.25.26. At that time Jesus answered and said, I thank thee O father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, father, for so it seemed good in thy sight. 1 Cor. 1.26. For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. Lastly, James 2.5 comes in for a witness. Harken my beloved brethren, hath not God chosen the poor of this world, rich in saith, and heirs of the Kingdom which he hath promised to them that love him?  
Use. 1 Surely then great men, are never the happier, never the nearer Heaven, never the the more in God's books for their greatness. They are deceived that think to be esteemed of God as they are in the World. Friends, you shall all stand alike naked and bare; glory not in any thing.  
But let such take comfort, though mean, that are taught to come to Christ: and let poor ones know, that they may do as well in this respect as the greatest.  
And let the means of grace be carefully improved, by all of all conditions:  God exempts none, let not exempt themselves, be ye never so poor or vile.  
Mot. O consider (as hath been said) to neglect grace offered is a great sin and will bring severe punishment.  
Fourthly, And as many as ye find, bid to the Marriage. This is the last particular in the matter of the Commission. In which words we are showed what a happiness it may prove, to be in the way of the Gospel, as it takes its walk through the world. The Apostles and Servants commissionated to preach, have Authority to invite to Christ, all that they have any occasion to meet with: while they are in the execution of their office. Not all, but as many as ye shall find, must be bidden to the Marriage. There see Doct. That all are not made partakers of an outward calling by the Preaching of the Gospel.  
It is true, many more are called then converted; Yet there is a special providence of God in the outward call to Christ. There are times of grace for Nations, Towns and Villages. It was a good while before the Gentiles had it at all. Mat. 0 5.6. Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. Acts 11.19. Now they which were scattered abroad upon the persecution that arose about Steven, traveled as far as Phenice, and Cyprus, and Antioch, Preaching the Word to none but unto the Jews only. But Acts 13.46. it is made plain both for the Jews and Gentiles; the words are: Then Paul and Barnabas waxed bold and said, It was necessary that the word of God should first have been spoken unto you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life: Lo we turn to the Gentiles. And through the fall of the Jews, Salvation is come to the Gentiles. Rom. 11.11. Sometimes in one place, sometimes in another, is the Gospel Preached; not in all places.  
It is a precious commodity. Things of price are not commonly to be had in all places.  
Object. 1 But some will say, out of Mark 16.15. The commission is, that it must be preached to every creature in all the world.  
Sol. I answer, that place is not to be taken exactly, according to the Letter; for then beasts and birds should be preached unto: but for all sorts of mankind.  
Object. 2 But yet again, Rom. 10 18. It is said there, Their sound went into all the earth, and their words unto the end of the world.  
Sol. 1 But for Solution; First, that place is to be understood of God's works, as may be gathered out of Psal. 19.1, 2. & 3. There is neither speech, nor language where their voice is not heard, that is, of the Heavens and Firmament and Sun, etc.  
But Secondly, I answer, The Gospel may be preached to all the world, though not at the same instant time.  
Object. 3 Why but then those that it is not preached unto, are to be excused; for how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? Rom. 10.14.  
Sol. But here to answer, I say, All have Gods works to behold, which is a sufficient witness on God's part, and leaves men inexcusable, Acts 14.17. Nevertheless he left not himself without witness, in that he did good, and gave rain from heaven, and fruitful Seasons, filling our hearts with food and gladness. And so Rom. 1.18, 19, 20. For the wrath of God is revealed from heaven, etc. So that they are without excuse.  
Use 1 Yet first, Miserable is their condition that have no portion in the means of Grace, that are out of the way of preaching, and great is God's favour to those that have it, if they have hearts to prise it.  
Mot. 2 And therefore such should be thankful as have this Pear.  
It is no common vouchsafement.  
Quest. But how shall one do to show himself thankful therefore?  
Answ. I answer, by his ready, joyful and careful receiving of it, as the Gentiles did, Acts 13.48. so much of the 9 verse  
Now out of the tenth we are to speak briefly of the Servants diligence; which ha●h two things.  
1. Their Pains. So those Servants went out into the high ways, etc.  
2. The Success. And the Wedding was furnished etc.  
Doctr. The former doth teach us, It is the property of God's faithful Servants to be obedient to Christ their Master, 
(a) Gen. 6.22.12.4.22.2.3.16.  Noah 
(b) Gal. 1.15, 16.  Abraham, Paul and many more might be instanced in.  
For it is, first, their duty.  
And Secondly, it is their frame of Spirit.  
And lastly, It is their privilege; and upon this they look as upon a privilege, as indeed it is a very great one.  
Use. 1 And therefore we may boldly say, God hath but a sew faithful Servants. Sin and sinful lusts have more obedience then God. Rom. 6.16. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey? etc.  
Use. 2 And it may be a good evidence, and comfort to such as delight to do Gods will.  
Use. 3 And it concerns all to look after this property that desire to know themselves to be Gods faithful Servants.  
Mot. 1 Consider the necessity of this property, all profession is vain without it.  
To obey is better than Sacrifice, 1 Sam. 15.22. and great is the utility and profit that comes by it.  
Lastly, look on examples, and add to those formerly named, Christ's example, Phil. 2.8.  
Further from the Servants pains we learn,  Doctr. That an outward Call is common to good and bad. 
1. Reason, In respect of God, Rom. 9.21, 22, 23.  
2 In respect of the Godly for their probation and trial of faith, 1 Cor. 11.19.  
3. In respect of the wicked to leave them without excuse.  
Use 1 They err that would have the visible Church without mixture.  
See these places, Gen. 4.3, 4. cap. 9.18.25. cap. 17, 18, 19 cap. 27. ver. 41. Mark 10.4. Acts 5.1. cap. 6.5. cap 18.13. Rom. 9.6, 7. cap, 10.16. 1 Cor. 5.1. Judas 12. Rev. 2.9 14, 15.29. A floor of corn and chaff, Matth. 3.12. Tares and wheat, cap. 13.24. A draw net, 47, 48 49.  
2. Be not content with an outward Calling. But to end; from the success we learn,  
Doctr. If all comers may be admitted, guests will not be wanting; men may be drawn to the outside for by-respects, as Balaam, Numb. 23.10. and so Matth. 7.21.  
Use. And therefore an outward profession is not sufficient to prove a man a true Christian: and it is every man's part to look to the sincerity of his heart.  
Mot. For they are sure to be tried; for the King will come in to see his guests; which is the third particular in the invitation of the Gentiles. But I must here end for this time.   

The Eighth Sermon.  Matth 22. ver. 11. etc. 
And when the King came in to see the Guests, he saw there a man which had not on a wedding garment. And he saith unto him, Friend, etc.  
WE are upon the second branch of the third thing in the predicate of this admirable parable, to wit, the latter Guests that are invited (upon the refusal of the Jews first invited, and again and again called, but refusing, and abusing the messengers sent) to wit the Gentiles. We have finished our discourse of the King's Commission given for their calling, and of the servants diligence in the execution thereof, out of the three immediate foregoing verses. Now it followeth out of this ●…th. verse. and the verses following, unto the end of the 14. that we speak of the third branch or part formerly noted in the calling of the Gentiles, viz. the proof and trial of such as become guests, and take upon them the profession of the Christian faith. Wherein three things come before us to be taken notice of.  
First, The manner of their trial.  
Secondly, The issue of the trial; both these ver. 11.  
Thirdly, The just, holy, exact, and grave proceeding of the Lord against him who upon trial was found unworthy, in the verses following; of which hereafter, by God's assistance.  
This 11. verse tells us first, of the manner of his trial, and that by three particulars, For.  
First, The King himself, viz. God will try him.  
And Secondly, He will do it immediately, he is said to come in to see the guests.  
And lastly, It is implied that the visible Church is the place of Gods walk to and fro, to teach us that God takes special notice of such as make profession of religion; he will come in to see them.  
From these things put together we have to observe this point.  Doct. That God will make proof of Professors. Professors of Godliness shall be tried, and that by God himself. 
Quest. Question. But in what respect shall they be tried?  
Answ. I answer, In point of sincerity, as touching their truth of Grace. Why so? Surely it is necessary in regard of God's glory; for first, such as are found to be sound, do much honour God, God hath much glory by them: and this is that God expects from those that wear his livery, he commands it, Psal. 50.14. He delivers them from trouble to that end, ver. 15. He would have our light shine befone men, that they might see our good works, and glorify our father which is in heaven. Mat. 5.16. And on the other side, if upon trial professors be sound saulty, God hath much dishonour thereby. Rom. 2.14. For the name of God is blasphemed among the Gentiles through you. But we should be to the praise of his glory. Ephes. 1.12.  
Quest. Quest. And why will God do it himself why will the King himself come in to see the Guests?  
Answ. I answer, Because no instrument can do it sufficiently. For the heart is deceitful. Jer. 17.9.10. No man, no not of himself, can find out the depths of the heart. And although the Lord lend man a candle to search the heart with, yet it will only a little serve for his own heart; It will not serve to find out the heart of another.  
Quest. Quest. But when will God prove men and try men?  
Answ. God trieth daily, and he will try at the last day. In this life, he hath his many ways of trial; sometimes he trieth by affliction. Psal. 66.10.11. For thou Lord, hast proved us, thou hast tried us as silver is tried. Thou broughtest us into the net, thou laidst afflictions upon our loins. And sometime again the Lord trieth by prosperity, in and by which many are found faulty. O the bewitching sunshines of this world! Demas hath forsaken me (saith Paul) and hath embraced this present world. 
2 Tim. 4.10.   
Use. 1 Folly therefore it is, and a very vain conceit and practice to care only to make a fair show among men. Such seem to think God regards not, such Job speaks of chapter 22.13.14. This is atheistical blindness.  
Let every sincere heart put on a crown of rejoicing upon his head; and tread upon reproaches, and evil speeches; God is judge himself, he will try himself. The Lord knoweth the way of the righteous. Psal. 1.6. It is a small thing for Paul to be judged by man; it is his comfort, that he that judgeth him is the Lord 1 Cor. 4.4.5.  
It is every man's part to be fitted to approve himself to God, and not only to men.  
Mot. 1 For first, God's approbation is better than the approbation of all the World; If he justify, who shall condemn Rom. 8 34  
Secondly, The necessity of God's approbation should move us to fit to have it. Nothing will serve if this be wanting. All man's commendation, if God subscribe it not, is worth nothing. 2 Cor. 10.18. But not he (saith Paul there) that commendeth himself is approved, but he whom the Lord commendeth.  
Thirdly, Let us take notice how God hath prevented us, to fit us for this so needful business; We have gracious means, to fit ourselves for the Lord's trial viz, the clear light of God's word; this is a lamp for our feet and a light for our paths, Psal. 119.105. We live under a larger Canon than the Jews did; God's word will teach a young man to cleanse his way, 
Cereus in vitium flecti, monitoribus asper. Hor.  Psal. 119 9 And yet of all Ages they are most untoward. Waxy to be shaped unto all evil form●, stubborn to teachers, having their minds upon a thousand vanities; Yet God's word will teach such. Let this move us, the gracious means we live under. So much for that.  
The issue of the trial follows. He saw there a man that had not on a wedding garment. Upon trial there is a fault found. But what is the fault? And with whom is it found? for both these particulars are here to be taken notice of. I shall put off the first from this place, because it will fall in to be handled in the next verse, where his fault is particularly charged upon him.  
Now of the latter first. There is a man found faulty.  
Quest. Quest. What but one?  
Answ. Answ. The scope is not to that purpose; For doubtless among so many Gentiles, there were many that wanted the wedding garment; for there be many hypocrites in every visible Church. Many people came in. Isaiah 2. ver. 2.3. among which there could not but be many unfound ones. But it is spoken in the singular Number, to show the strictness of the search. He saw a man; not one can escape the eyes of the Lord. Hence observe.  Doct. When the Lord comes to view his Church, and to see his Guests, he will sinned out every unsound one in it. 
Reason. And the reason is, 
Deus est totus oculus.  because he is an all-seeing God, none can go from his presence, Psal. 139. from the 1. to the 6. verse read. Jer. 23.23.24. Dan. 2 22 Heb. 4.13. And yet more evidently, because in him we live and move and have our being, Acts 17.28. I might heap up places of Scripture, to show how God hunteth out sinners. 
* Gen. 3.8.9.  Adam, 
† Cap 4 9.10.  Cain, 
‖ Exod. 32.1.6.7. Joshua 7.10.11.20.21. 2 Kings 5.20. Mat. 26.14.15.16.21. Acts. 5.1.2.3.  the People of Israel, when they had worshipped the calf which Aaron made, the Lord knows it. And sacrilegious Achan is found out by this all-seeing God. And Gehazi, And Judas, And Annanias and Saphira, all these were spied out by the Lord. The darkness is no darkness with him, the night is as clear as the day, etc. But I hasten to the Uses. Because I chief look upon the next Verse to speak of the fault charged upon him that is here spied out.  
Use. 1 Use. 1. They are fool-deceived, that think their ways and works are hidden from the Lord. Yet this is not only the fault of hardhearted sinners: but even of Jacob and Israel. Isai. 40.27.28. We think God sees not or regards nor our misery; this is our folly. But on the other side, What a poor thing it is to think to sly from the presence of the Lord! yet so foolish was Jonah. cap. 1.3.4. He paid the fare of a ship, and went into it, to go to Tarshish from the presence of the Lord; but could he? O no, it followeth verse 4. God sends after him with a witness.  
Use 2 And certainly, woeful is the case of all sinners, yea of the closest and best coloured Hypocrites; they shall be seen in their proper colours by the Lord. Isai. 29.15.16. woe unto them that seek deep to hid their counsel from the Lord, and their works are in the dark, and they say, who seethe us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay; For, shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding? It is a notable place.  
Use. 3 And therefore Lastly, (to end this point and ver.) Be advised to take heed of sin; no corners are dark enough to commit sin in. God will see as well at midnight as at noon day. Pray to God to unite your hearts, that you may fear his name; it is a good expression; when our hearts are united to God, we shall stand in awe, and shall not sin. Especially take heed of Hypocrisy; for the danger is great of that sin, as may be gathered out of Mat. 25.41. their portion of misery is none of the least, as you may see by the Lords dealing with this poor wretch, which is next to be handled.  Verses 12.13.14. 
And he saith unto him, Friend, how camest thou in hither, not having a Wedding garment? and he was speechless. Then said the King unto his servants, Bind him hand and foot, and take hiw away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen.  
HAving finished out of the foregoing verse, the manner, and issue of the trial of this unworthy Guest: I now come to the third particular noted in the Lords proceeding against him; Wherein three other things are observable.  
1. His examination about his offence.  
Secondly, His conviction thereupon, both which are in the 12. ver.  
Thirdly, His condemnation, or the Lord's Commission and warrant for his execution, with the ground or reason thereof. ver. 13.14. of which afterward.  
In his Examination we have, 

1. The matter laid to his charge.  
2. The manner of God's dealing.   How camest thou hither not having a Wedding garment, is his charge. This man came with others to the marriage of the King's son, but he came unprovided, he was without a Wedding garment; and this is the sum of his accusation, and the fault that is laid to his charge; aggravated by his impudence, in daring to come in that trim. How camest thou in hither, etc. that is, how didst thou dare be so bold, to come hither unprepared?  
The great question is, what is meant here by the Wedding garment. The Papists understand hereby love and good works, but they miss the mark. By the Wedding garment we are here to understand, the righteousness of our Lord Jesus put on by the hand of a true saving and justifying faith, and manifested by a holy, sincere, and upright walking in the ways of godliness: and therefore the Apostle Paul, speaking to this purpose, and somewhat altering this phrase; wills us to put off the works of darkness, and to put on the armour of light, Rom. 13.12. And in the next two verses he expounds his meaning, viz. Not in chambering and wantonness, not in strife and envying; but putting on Christ, etc. where Christ and a man's own lusts, his sinful lusts are opposed, read ver. 13. and 14. and he doth more fully mention this Ephes. 4.21, 22, 23. In these words and phrases, To hear him, to be taught by him, as the truth is in Jesus. To put off the old man, to be renewed in the spirit of our minds, to put on the new man; All which is performed by the power of sound and saving faith. For ye are all the children of God by faith in jesus Christ, saith Paul, Gal. 3.26. And again, For as many of you as have been baptised into Christ, have put on Christ, ver. 27.  
By all which you may see plainly what it is to have, or to want the Wedding garment. The sum of the Charge brought against this Professor in my Text, was, that he wanted sincerity, he was not that he professed himself to be. He drew no virtue from Christ, he had not put on Christ by Faith, and therefore could not walk in sound and sincere obedience.  
I observe this Doctrine.  Doctr. It is a shameful thing for any to make profession of Religion, and not to walk in truth and sincerity. 
As on the other side, It is most glorious and comfortable to have honest and good hearts; and such are comely creatures; such have the Wedding garment, and shall stand with boldness before God in all Trials. You may read for proof of the Doctrine. Isaiah 1.1, 2, 3. and verses 10 11. where the Lord by Isaiah keeps woeful do (as we use to say) with the Jews about this very thing.  
Reason. And indeed such persons pollute and defile their holy profession. Thoir Sacrifices are an abomination to the Lord, Prov. 15.8. Yea their whole way, viz. whatsoever they do, is an abomination to the Lord, ver. 9 They bring scandal to the holy Religion which they profess, whether Ministers (as Elies sons, 1 Sam. 2.17. made the offering of the Lord to be abhorred) or People, Rom. 2.24. by whose carriage the name of God is blasphemed or evil spoken of.  
Use 1 Then woe to those that do so. They shall answer for their uncleanness before the Lord, they shall be called to account, they shall hear, Friend, how camest thou in hither? as this unworthy guest here. But unto the wicked said God, What hast thou to do to take my Covenant in thy mouth, Psal. 50. ver. 16. to the 22. verse. woe to you Scribes, and Pharisees, hypocrites, saith Christ, Matth. 23.13.  
Use 2 The Use in the second place may be to comfort those that walk in the ways of Christianity in sincerity and truth; they are most assuredly clad with the Wedding-garment, which this poor wretch (in the Text) wanted: they shall be welcome to the Lord at all times, come when they will: for they smell in his nostrils as a field which he hath blessed.  
Use 3 And thirdly, we should all be careful to have on the Wedding garment, and to try whether we have it or no.  
Mot. 1 For first, the glory of the Garment, the excellency of him that hath it, may move us to look after this Garment: Oh to have our robes washed, 
Rev. 7.14  and made white in the blood of the Lamb, will render us glorious creatures. 
Cap. 19.7, & 8.  Such may by the Law (as we say) rejoice and be glad, as are so made ready, as are arrayed in this fine linen, which is clean and white: This is the righteousness and beauty of Saints.  
Secondly the necessity; for else, Friend how camest thou in hither? will be heard one day. All Sacrifices and Services are odious and abominable without this Wedding Garment, Prov. 15.8.9. The prayer of the wicked is an abomination to the Lord, etc. Read to this purpose Isaiah the first chapter, from the tenth verse to the 16. No sound comfort to the soul where this is not, sorrow of heart and a curse belongs to deceitful workers. Cursed be he that doth the Work of the Lord deceitfully, Jer. 48.10. Cursed in his very prayers and performances of Religious Exercises, though holy for the matter. It is good counsel therefore, Rev. 3.18. to buy this white raiment, that nakedness be covered, and may not appear, which will procure a curse.  
Thirdly, the difficulty of having this Garment, should move us to be solicitous, and industrious about it. Naturally we are all liars, apt to deceive ourselves. We must know, that all have not faith. 2 Thes. 3.2. Nay few; For when the Son of man cometh, shall he find faith on the earth? 
Eph. 4.16. to 22.  Luk. 18.8. And yet none can put on the Lord Jesus without it. Such as walk after the course of the Gentiles, which know not God, have not put on Christ; they have but an outside at most of Christianity, and not the Wedding Garment here spoken of.  
We are next to speak of the manner of his Examination, employed in the word, 
The Manner of God's dealing.  Friend.  
But why doth the Lord call this unworthy guest Friend? he knew him to be his Foe and Adversary, and a dissembling Friend.  
I answer, he doth thus term him by an Irony, for his further conviction; in that he pretended to be that which he was not, and so sinned against his own knowledge and conscience. So his seeming holy profession did the more aggravate his wickedness. And also it may be, that the Lord thus proceeds, to take away all exception, and to stop up every starting hole. Men now pick quarrels at the manner of Ministers reproving them, it is a common shift among us in this place (so wise are men to their own hurt) to put off just reproofs with accusations of passion, and bitterness in the Speakers of the Word; as Jeremiah was called the raving Prophet, and accused to have his ears more open than was fit, to that tale-telling fellow Baruch the son of Neriah: So men instead of sorrowing, and making satisfaction for those evils of injustice, deceit, rejecting of Christ, and despising the Church (which they are plainly guilty of) complain of the Reprovers. But God will prevent them, he will call them Friends, yet (and that justly) cut their throats (as we say) They shall have no hole to pick in the manner of Gods dealing with them, they shall have no hole to creep out at. See how he speaks Ezek. 18.25. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; &c, He calls them house of Israel, reasons fairly with them. And so again, Isa. 5. ver. 1, 2, 3. where he giveth loving language, well beloved, and beloved, and his vineyard; yet the scope of this whole Chapter is to denounce judgements against them for their sins. So that we may sum up all in this one observation.  Doct. That when God shall come to have to do with wicked men, and shall call them to an account, and bring them to examination: he will so speak and demean himself, as that they shall not have a word to say against his proceeding, nor in defence of themselves. 
Use. They surely are fools that dare continue in their sins under such poor shifts; The Preacher is too sharp, an angry man; but will this make you guiltless? Say it be true, that we often spoil our work through our indiscretion; yet know, God will not; he hath no passions; he will be too hard for you; he will call the sinner friend, and yet condemn him.  
The question (Neighbours) will not be, Whether we speak in passion; but Whether it be not against even a principle of nature, to disannul or alter men's wills, to embezeel things committed to your trust, to convert public stocks to private uses. Read how Paul argues, Gal. 3.15. to strengthen the Doctrine of Faith; and take the former part of his Discourse, and apply it to yourselves for false dealing in public stocks, and altering the uses of things contrary to the wills of the dead. You will have nothing to say to God, though you have to us, who yet allow not ourselves in any expressions unsuitable to the work we have in hand.  
Use 2 And Secondly, let us learn and endeavour to imitate the Lord more and more; that we may the more successfully do our business; Judges and Magistrates, Preachers and Pastors: We should do as Joshuah did cap. 7.19. My son (saith he to Achan) give I pray thee glory to the Lord God of Israel. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you with all malice, and be ye kind one te another, and tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you, Eph. 4 31, 32.  
Mot. 1 And indeed God is our Father, and should not children imitate their Father?  
Secondly, the contrary practice is a grief to his Spirit, by which we are sealed to the day of Redemption. This is forbidden, Eph. 4.30.  
Besides it is a snare to sinners, and hinders the working of our Physic.  
Use. 3 But thirdly, for a third Use. If the Lord be courteous to his enemies, surely much more to his faithful Servants; yea, though there be much weakness and frailty in them. So we see in Jonah, chap. 4. ver. 9.10, 11. Jonah is desperately pettish, very much out of frame, yet God speaks kindly to him, reasons fairly with him. He knoweth our frame, and considers our infirmities; he is God and not man.  
So much of the unworthy guests examination.  
Now follows his conviction. And he was speechless, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he was haltered, At ille obmutuit, vel ad verbum, at ille capistratus erat. He was dumbed, muzzled, he had a bit in his jaws, he was tongue-tied, he could not speak.  
Let this be the Doctrine;  Doct. A wicked man when God shall have to do with him, shall not be able to say a word in his own defence. 
How weak will thy hand and thy heart be, when God shall have to do with thee O sinner?  
Reason. And the Reason is, because conscience will take God's part, and tell him that he is guilty. For indeed it is the office of conscience to deal plainly, Rom. 2.15. It will bear witness, and either accuse or excuse. Conscience is always good so far forth as it is conscience. We use to say such a man hath little conscience; and, thou hast no conscience at all; Whereby we mean, they whom we so accuse have little or none; their conscience is, as it were, laid asleep, or made drunk. But I say, that which is of it left is always good: and the judgement which God will give to men, shall be upon the testimony of their own conscience. 
a Condennatio ex propria conscientia. Muscul.   
But will some say, No man can make defence for himself in God's presence, be he never so good: how then do you say wicked men shall not be able, as if others could?  
Doth not Job say, cap. 9 v. 2, 3. But how should man be just with God? if he will contend with him, he cannot answer him one of a thousand. And in Eccles. 7.20. For there is not a just man upon earth that doth good and sinneth not. And Isa 64.6. But we are all an unclean thing, and all our righteousnesses are as filthy rags, and we do all fade as a leaf, and our iniquities like the wind have taken us away, Rom. 3.9, 10. Jews and Gentiles are all under sin; as it is written, there is none righteous, no not one. The refore not only wicked men shall be speechless before God.  
I answer, Although no man can justify himself in regard of any perfect obedience of his own (because indeed all a man's perfection is to bewail his imperfection, and to cleave close to the imputed righteousness of Christ by Faith) yet the sincerity of a man's heart, in a careful endeavour to honour God, is accepted of God, & an evidence of Faith, whereby he may have comfortable access to God. So Hezekiah, 2 Kin. 20.3. appeals to the Lord. But a wicked man hath an accusing Conscience, but no Christ at all to bear him up.  
Again, such as are sincere, do cleave to the Lord with full purpose of heart, though they are full of failings, and therefore they shall not be so convicted and made speechless as wicked men shall.  
Object. 2 But may no body at the last day have a word to say? Is it not said, Matth. 7.22. many shall say unto me in that day, etc. and cap. 25.44. They that set on the left hand, are brought in excusing themselves, etc.  
Sol. I answer, that place is to be understood of the continuance of the hardness, and deceit of some men's hearts even unto death. I remember a good note of Mr. Perkins upon that place, Matth. 7.22. to this purpose. A man may live and die with a conceit of his happy condition, etc. and that's the scope of both those places to show the hardness of of some men's hearts even unto the very last.  
And Secondly, If any should be so impudent, they will quickly be answered. It will be to no purpose for them to plead in their own defence. Christ will quickly cut their combs, as ver. 23. of the seventh chap. and ver. 45. of the 25. chap. you may see, they are sentenced notwithstanding, and are executed accordingly.  
So much for the explanation of the Doctrine.  
The Uses follow.  
Use. 1 And first for Information. Wicked men that live in opposition to God and goodness, will one day be as mute as fishes; though here they vapour it in their ungodly courses, or colour over their wickedness by denying the Fact, or else wrest God's word in the defence of their sinful courses. They are never the clearer of their sins. O saith the drunkard, who dare say I was drunk? I will make thee Sirrah answer it before thy Betters; I will make thee answer it in the highest Court in England. But Sirrah, (sigh thou art good at that, I mean, to swagger and vapour) let me tell thee for all thy big words, thou shalt not have a word to say before God, when he shall come to deal with thee. Although men think to outface them that shall seek their Reformation; yea, be ready to take their remedy as in a matter of false accusation; especially, if they can get some great man to back them: yet when the Lord takes them in hand, they will be speechless. I will tell you a dream of one of quality, related to myself, by the dreamer himself. Said he, I dreamt the day of judgement was come, and all men appeared before Christ. Some were white, others spotted. Me thought (said he) I was all white, saving that I had one black spot upon my breast, which I covered with my hand. Upon the separation of these two sorts, I got among the white on the right hand; glad was I. But at last a narrower search was made, and one came and plucked away my hand from my breast; then appeared my spot, and I was thrust away among the spotted ones. I pray consider; what this Gentleman dreamt, all of us shall find one day to be true, when such as are now bold sinners, & have words at will, shallbe speechless.  
Would ye then not be speechless in that day under a condemning conscience? Use. 2 Labour to get and keep a good conscience here. 1 Joh. 4.7. Herein is our love made perfect, that we may have boldness in the day of judgement, etc. Let us labour for the Wedding-garment; for if our conscience condemn us, condemnation will follow that conviction. Rev. 20.12. And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. Here are two Books, God's Book of Science or Prescience, he knoweth all things long before. The other is the book of conscience; this is our own book; this will stop every man's mouth that is out of Christ. He was speechless, saith the Text. The Commission or warrant for his execution, which also includes the sentence of condemnation, follows in the next verses, in which we have the sentence ver. 13. The ground or reason, ver. 14. In the Sentence we have Circumstances, and the Substance. The Circumstances are three. 1. The party commissionating, the King. 2. The party commissionated, the servants. 3. The time, Then. For the better handling of these particulars, I crave your prayers. And so much for this time.  
The end of the 12. verse.   

The ninth Sermon.  Matth. 22. ver. 13.14. 
Then the King said to the Servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth; for many are called, but few are chosen.  
I Have finished (as you may remember) the examination and conviction of this unworthy Guest, and falsehearted Professor, out of the foregoing verses. I ended my last Sermon with the division of these two verses now again read unto you. I will not repeat what hath been delivered, but proceed to that which remains to be spoken out of these verses.  
The party that gives the Commission for the execution of this faulty person, is said to be the King. that is, Almighty God, who had vouchsafed the means of Grace to the Gentiles. But (this poor wretch among others abusing it) he gives a Commission of another nature. There was a time when this King was all white, but now he is all red. I have showed you out of the foregoing verses, that God woes the world in the preaching of the Gospel, Go tell them that were bidden, I have prepared my dinner, etc. You have heard of Tamberlains colours he was wont to display; and his behaviour, and dealing with places upon refusal of his offer of mercy. Friends, the Lord holds out to you the white flag of mercy: he hath bid me tell you, that his Justice is satisfied, his wrath is appeased in Christ; if you will not come in, if you will not submit, he hath (you see) in this Text other colours to display. Xerxes' wept over his Army, in consideration of their Mortality. O that I could compassionate these hundreds that sit here this day. Sirs, a thousand to one but some of you will be damned, or else you will escape better than ever so many people met together did in this World: consider seriously what I say.  
But I come to observe some poins of Doctrine; The first is,  Doct. As God hath power and will to bestow and afford the means of Grace: so also to punish the abuse thereof any way. 
Any way, I say. My meaning is, whither by a Swinelike carelessness, or (which is worse) by a doglike barking at the Gospel, and biting the Messengers, or an Hypocritical closing with the Church. God will punish the abuse of the offers of Grace (I say) any way, with severity.  
Gen. 6.7. And the Lord said, I will destroy man whom I have created, from the face of the Earth, etc. God did strive with the old World 120. years; it will not be ruled, the People were diobedient, When the long suffering of God waited in the days of Noah; 
1 Pet. 3.20.  Ye know they were drowned, and are now Spirits in prison. As the Lord had a time to offer Grace and Mercy by Noah: so he had a time to plague the refusers of it. The Lord suffered Lot to live a while among the Sodomites, and surely he was not idle: he was a righteous man, they vexed his righteous soul from day to day with their unlawful deeds. Then saith the Lord, because the cry of Sodom, and Gomorra is great, 
2 Pet. 2.8. Gen. 18.20.21.  and because their sin is very grievous, I will go down now, and see whither they have done altogether according to the cry of it, which is come unto me: and if not, I will know. What's the conclusion? the Lord did destroy them: He caused fire and brimstone to come down from Heaven, and he overthrew those four Cities of the plain, 
Gen. 19.24.25.  Sodom, Gomorra, Admah and Zeboim. So for Jerusalem, you may read Luke 13. ver. 34.35. Prophets were sent to them, and Apostles, and Christ himself was among them; he would have gathered her children together, as a Hen doth gather her brood under her wings; they would not. They killed the prophets, and stoned them that were sent among them. What followeth? Behold your house is left unto you desolate; etc. And so cap. 19.43.44. Thine Enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground and thy children within thee. and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation. He that may and will not, when he will, he shall not. O that you would read sometime, even this very day, Prov. 1. from the 20. verse unto the 32. I am loath to spend so much time now in reading those verses. The sum is, Wisdom crieth, wooeth, useth many arguments, but cannot be heard, is disregarded: You shall find there what followeth. O sad expression, I will (saith God) laugh at your calamity, and mock when your fear cometh. God is just as well as merciful.  
Use 1 Is it so, that God which said erewhile, Go ye out, and fetch in all, go tell them my son is dead and risen again; tell them, that if they will come away, while my white flag is abroad, they shall have mercy; is now become so severe upon the abuse of his mercy? then foolish, if not mad, are they that do not consider this, that do not believe it, that do so set and settle themselves daily to abuse the means of Grace.  
Some by taking no notice at all thereof.  
Others by making profession a cloak for their knavery.  
Others by undervaluing it.  
Others by having the faith of our Lord Jesus Christ in respect of persons.  
Others by biting at, and devouring (what in them lies) the honourable Professors of Religion, and Ministers of the Gospel.  
O where shall I begin, and when shall I make an end! I have much to say; it may be you will be angry, 'tis no matter, hear me howsoever: Let me speak, though ye strike me afterward. I will labour to pluck you out by the ears from your miserable condition, though ye be angry with me for it. It is better fear (and so also anger) a knave then kill him. You think God will go in white still. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 12.10.  Thou fool, which art without understanding, thou witless fellow (as the word in the Original signifies in Luke) dost thou think God will cease to be God, and deny himself? (as he must do if, he should not avenge himself, and vindicate his Gospel from those horrible neglects, contempts, and abuses which it is even, as it were, overloaden with, by ungodly men.) No no. Thou shalt find he hath red colours as well as white; he will tumble and roll his garments in blood. O consider this, ye that cousin, deceive, oppress, that flay off the skin of the necessitous man, and chop his flesh and the flesh of his hungerstarved children as pye-mear, or herbs for the pot; and are no more moved than the stones of the Wall. You that live in pleasures and satisfy your sensual appetites; dost thou think God made thee for nothing else but to play the fool; to ride or run after a Hound, or a Hawk? Buzzard that thou art! The Lord set home what I say at this time. And you that trample the sweet Ordinances of breaking bread, etc. under the feet of your Superstitious Ignorance, Pride, Passion, or Worldliness; know, that the Ordinances which we hold forth, are the Ordinances of Jesus Christ. And though we are earthen vessels, yet the Gospel is a treasure. And you that creep in among God's People, and yet are strangers to the life of grace, and want the wedding garment; know for certain, that, that God that bid me not along ago to woe you, and even to compel you to come in, hath now bid me tell you, that you shall be bound hand and foot, and cast into outer darkness, where there is weeping and wailing and gnashing of teeth. How dare men slight the hot thunderbolts that are now darted out of his word against them? I am sent to every blasphemer of God, hinderer, or slanderer of his word, to every adulterer, to every one that is in malice, and envy, to every despiser of God's Church, with heavy tidings, 
Psal. 35.4, 5.6.  They shall be confounded and put to shame, they shall be turned back, and brought to confusion. They shall be as chaff before the wind, & the Angel of the Lord shall chase them. Their way shall be dark and slippery, & the Angel of the Lord shall persecute them. Of all the judgements that came upon the Jews, I find this to be the chiefest, that whereas they were once the children of the Kingdom, they are now in outer darkness, Matthew 8.12. that is, whereas in the Church there is light, they are now cast out of the Church; and others from the East and West are got into their privileges, viz. to sit down in the Kingdom out of which they are banished. And a curse of contempt upon them, is fallen on them. Wherever they come, they are a despised People; But yet this is their greatest unhappiness, that they are the greatest Enemies in the World to the Christian faith, through the blindness of their mind; for they are in outer darkness, even as it were in Hell. This makes them to gnash their teeth at Christ and Christians. This is the fruit of their rejecting Christ. This plague falls many ways: Sometimes he blinds men's minds, and hardens their hearts, that they cannot profit by them, though they live under them. Sometimes they shall be so wicked as not to come to the places where the Ordinances are: or if they come there, they shall like the spider, suck out poison instead of honey: And so their table is made a snare unto them, and the word which should be the savour of life unto them, becomes the savour of death unto death.  
Let my counsel be hearkened unto. Use 2 Take heed of abusing the means of Grace, any way. 
Causes of this evil.  I have mentioned many in my former use. But now upon this use of advice, I shall inquire after some causes of this epidemical evil.  
One would think men should not be so foolish.  
First therefore we shall find deadness of heart. Pray therefore for quickening Grace. Say which David. Quicken me O Lord for thy name's sake. Psal. 143.11. Say to the Lord, I have a dead heart, I do not consider thy rich offer, or thy severe justice; keep a groaning and crying to the Lord.  
But secondly, People press exceedingly upon the mercy of God. Therefore it is that the worst of People love to hear discourses of God's mercy. 'tis true, we cannot look too much upon God's mercy: 
Psal. 90.11.  We may say of it as David doth of God's anger, Who knoweth the power of thine anger, etc. So who knoweth the height, and dephth, length and breadth of God's mercy? it hath sour dimensions in that place, Ephes. 3.18. We cannot think of it any way answerable to the truth of it. Thy mercy (O Lord) is in the heavens; and thy faithfulness reacheth unto the clouds. 
Psal. 36.5.6, 7.  Thy righteousness is like the great Mountains, thy judgements are a great deep; O Lord, thou preservest man and beast. How excellent is thy loving kindness, O God therefore the children of men put their trust under the shadow of thy wings. And again. The Lord is graciand full of compassion: 
〈…〉.  slow to anger, and of great mercy. The Lord is good to all: and his tender mercies are over all his works. But yet for remedy and advice, we must know, that God's mercy doth not destroy his justice. Where you have a glorious discovery of Jehovahs' backparts, Exod. 34.6.7. this is among, That will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth Generation. Hear what is written, Deut. 29.19.20. And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkness to thirst: the Lord will not spare him; but then the anger of the Lord, and his jealouste shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot his name from under heaven. O it is a fearful thing to sin against the riches of Grace. Rom. 2.4.5. saith Paul there, Despisest thou the riches of his goodness, forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God. It is a sign such souls are not partakers of mercy, which are upon God's mercy bold to sin. O hardhearted soul, thou art telling of God's mercy; why dost thou not tell of his Justice? the Apostle tells thee, The Lord Jesus shall be revealed from heaven, with his mighty Angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; Who shall be punished with everlasting destruction, etc. 2 Thes. 1.7, 8 9 Be ye persuaded therefore before the sealing time, before the Lord hath sworn against you, to accept of Christ, and to take heed of hypocrisy, and that ye be not found naked; lest this Sentence be heard, and Commission given by the King for your execution to his Servants.  
And so we fall upon the second branch of the circumstantial part of this Commission, the persons commissionated, his Servants. Then said the King to his Servants. These Servants are certain instruments which God makes use of, some in this life, some in the life to come.  
The Servants which God makes use of here on earth to bind hand and foot, etc. are First, Ministers; these are Gods high Commissioners to bind and to lose, Matth. 18.18 Verily, I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, etc. It is true, it is properly the work of the Church. But the Ministers are appointed of God for the doing of the work. I will give you the words of Dr. Fulk in his Annotations upon the Rhemists' Testament, upon 1 Cor. 5.4. in answer to that passage pretended to be taken out of Chrysostom upon those words, Tell the Church, Matth. 18. Complain to the Church, that is, to the Prelates and Precedents thereof: saith he, The authority of Excommunication pertaineth to the whole Church, although the judgement and execution thereof is to be referred to the Governors of the Church, which exercise that authority as in the name of Christ, so in the name of the whole Church to avoid confusion. So he. It is a sad business to be bound by those Servants of the King of Heaven.  
Secondly, Magistrates are executioners too of God's vengeance; They bear not the sword in vain. Rom. 13.4. For he is the Minister of God, a revenger to execute wrath upon him that doth evil, in the same verse. When people will not take warning by God's Ministers words, nor by his judgements on others: God suffers them to fall into the hands of Magistrates, who have places of pain and shame, Gaoles, Bridewells, stocks, whipping-Posts and Gallows. These bind neck and heels also in God's name, and as his Servants.  
Thirdly, Military men, which have the sword of war in their hands, are God's Servants. Ashur is the rod of God's anger, and the staff in his hand is God's indignation. God sends such, and gives them a charge to take the spoil, and to take the prey, and to tread down the people of his wrath as the mire of the streets, Isa. 10.5, 6.  
These are most terrible of all; for first, they do not usually proceed so regularly as either of the former. Ministers have a word to proceed by, and Magistrates have Laws; but weapons know not laws; 
Arma nesciunt leges.  Will is the rule, if not rage, or desperate fury usually. Ashur hath not God in his thoughts, when he goeth to destroy and cut off nations not a few, Isa. 10.7.  
Secondly, their Binding have much cruelty, their Language is more terrible, they are people of a fierce language; Cut their skulls, cleave their heads, even when I should have thought a reproof had been enough, have I heard from these Sons of Mars; for so have I heard them style themselves in a bravado. I intent not to dishonour the Employment; we have found much of God in many of them of latter times. But yet they are the most dreadful Servants of the Lord.  
Fourthly, God hath binding Angels both good and bad. Herod is smitten by an Angel of the Lord, Acts 12.23. And 185 thousand are killed in one night by an Angel of the Lord, 2 Kings 19.35. And the souls of ungodly men shall be bound by these bindery, and tormented. Yea, Devils are let lose often by God, to do mischief, and to plague such as will not put their trust in God; and others also sometimes for their trial, as Job.  
You see then this Doctrine,  Doctr. God hath servants everywhere sitted to execute vengeance, when he is pleased to give them the word of command. 
This Doctrine is from the second circumstance, Then said he to his servants.  
You shall find, when the Lord had a purpose to destroy Ahab, the Devil is ready, and takes a Commission from the Lord, to be a lying spirit in the mouth of all his Prophets. 1 Kin. 22.20, 21.  
Reason. The Reason is, All creatures are the Lords servants, and he can command and make them to do his will, even the meanest and worst of them. Frogs, Lice, Flies, Rivers, Fire, yea the snuff of a candle, the tile of an house, a crumb of bread; God can easily empower to the destruction of man.  
Use 1 Learn therefore in the first place, that God wants not means to punish wicked men. He hath servants in every place to speak to, a rod in every corner to make use of.  
Wo therefore to all such, as either regard not his grace, or abuse it with their bold hypocrisy, or any other way.  
But next and lastly, for this point; Be exhorted to dread his power, and speedily to turn to him by Repentance.  
Mot. 1 For now the door of Heaven standeth open; the means of grace lasteth; despise them not. We have power more than ye are ware of: despise us not. The Lord will own what his Servants do, for he hath bidden us do what we do. Though we walk in the flesh, we do not war after the flesh. For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, 2 Cor. 10.4, 5. And again, Having in readiness to revenge all disobedience, ver. 6. So little account as ye make of our binding by word and Ordinances, it is terrible, and will be found to be so at last.  
But Secondly, for a second Motive; Vengeance cometh suddenly, unexpectedly, if it be not prevented. I should insist upon this matter as it is a Motive; but it leads me to the third and last branch of the Circumstantial part of my Text, 
The last Circumstance.  from the word, Then. Then the King said to his Servants. That is, presently upon Conviction followeth execution. Or then, that is, when God's time is come; Or then, that is suddenly, unexpectedly.  
From whence we may learn this most certain Oracle of Truth,  Doctr. When God's time is come, when the conviction is past, suddenly and unexpectedly shall vengeance seize upon hypocrites and ungodly men. 
So the Flood came on the world; They were eating and drinking marrying and giving in marriage, until the day that Noah entered into the Ark: and knew not till the Flood came and took them all away, Matth. 24.38, 39 God seems sometimes to delay, to be slow; but it is not so. The Lord is not slack concerning his Promise, nor concerning his Threats neither, as some men count slackness, 2 Pet. 3.9. Neither is he rash or hasty, he useth deliberation, he giveth time, he calleth, he stretcheth out his hand, he will be refused, disregarded; his Counsel must be set at nought before, before fear cometh as desolation, and destruction as a whirlwind. Read Prov. 1.24, 25, 26. 27. Yea, all the day long he will wait, and spread out his hands unto a rebellious People, which walketh in a way that is not good, after their own thoughts. Isaiah 65.2. But when God's time is come, the time set of old, then cometh sorrow, as upon a woman in travel. For when they shall say, peace and safety, then sudden destruction cometh upon them, 1 Thes. 5.3. Then outcomes God's wrath with a vengeance. The sword without, and terror within, shall destroy both the young men, and the virgins: the suckling also with the man of grey hairs.  
Then said the King unto his Servants.  
That is, when God hath given time.  
When men's sins be ripe.  
And when security seizeth on sinners.  
When it is most for God's glory, and Honour to destroy his Enemies, and get him a name by making bare his arm.  
When it will be most for his Churches good, then, then, and not till then will the Lord be seen in the mount of blessings for his People, and plagues on his Enemies. Thus you see the Lord hath a Then for his works of justice. And (to digress a little) so he hath also a then for his works of mercy and grace, truth and faithfulness. Yea, the very putting off of his plagues, is of his goodness and Grace. He is long suffering to us ward, not willing that any should perish, but that all should come to Repentance: as in the forenamed 2 Pet. 3.9. But when he seemeth to defer his mercies, he doth it as he doth all things else, according to the Counsel of his will. His will is a wise will, it is guided by Counsel. 'tis true, his ways seem sometimes to be full of contradictions, and his promises of delays; But there is a mystery in all God's workings, which we must learn more and more to understand. The only way is, to delight ourselves in him and we shall (be sure to) have our hearts desire. It is vox vere Christianorum, a speech fit to proceed out of the heart and mou●h of a Christian, to say The will of the Lord be done. I am as he is, and my will as his is, and my times when his are. And be sure he can as well cease to be God as miss opportunities to do his People good. David's times are in God's hands, and Pharaohs times are in God's hands. The Lord hath a Then, a time for every thing, even for the very falling of a sparrow to the ground. Voluntas dei necessitas rei, for actions and circumstances. But to the matter; when the time is come, then most certainly it shall not be well with the wicked.  
Use. 1 Therefore, it is not good to be careless of the judgements of the Lord, which you hear mention of daily. It is good for you to take warning; otherwise, God may take you napping in your wickedness. Then nothing will profit you in that day. Riches profit not in the day of wrath, Prov. 11.4. There will a time come when all the riches in the world shall not do you one half-pennies worth of good. I will read to you Ezek. 7.19. They shall cast their silver in the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. They had a Proverb in Israel, The days are prolonged, and every vision faileth. But, saith the Lord (you may find it, Ezek. 12. 22.2●) I will make this Proverb to cease, and they shalt no more use it as a Proverb in Israel; but say unto them, The days are at hand, and the effect of every vision; and ver. 24. For there shall be no more any vain vision nor flattering divination within the house of Israel. 'tis true we have men of learning that are otherwise minded; I would be loath to throw dirt in in any man's face. Men of parts that are godly, we cannot put a price high enough upon. But yet let me tell you, there are some men of great learning, which are the most mischievous men in the world. Take heed of that generation of men, which though they have the teachings of men, yet not of God. These (as Jannes and Jambres withstood Moses) do resist the truth, men of corrupt minds, reprobate concerning the faith. 2 Tim. 3.8. You are much the near, sure, to be told fair tales, and to be humoured in your vanity, and at last unawares to be overtaken with the storm of God's vengeance, while ye are dreaming of fair weather, when both you and your priests fall into the Ditch.  
Use. 2 The next use of this point (and therewith I end;) Is it so, that the Lord hath a then, when he will assuredly punish, as indeed he he hath; and know (by the way) when God shall cease to be God, then, and not before, shall wickedness unrepented of, go unpunished. Is it so (I say)? Why then in the fear of God consider and mark that counsel which is given, Isaiah. 55.6.7.8.9. etc. read the words yourselves when you come home; I have not time; O seek the Lord, call upon him: O wicked folk, forsake your ways; O unrighteous men forsake your imaginations. There are in that place great store of Admirable Motives, taken from the goodness of God, his readiness to be found, and to pardon; the height of his love, and thoughts thereof above men's thoughts of love and pity. But to all that is there, let me add what is in my text, Take him, bind him hand and foot, etc. Go, get the Wedding garment.  
But thou wilt say, Where is it to be had?  
I answer; Go to Christ; behold he looks for thee; arise, he calleth thee. Say, I come, Christ; I come; Lo I come; give power to do what thou commandest, and command what thou wilt; comprehend me O Christ, that I may apprehend thee. Resolve never to give over; thou shalt have at last; For, he that asketh, receiveth. How can it be otherwise? He stands at the door and knocks, and if thou have a heart to open, it is a sign he is gotten into thy heart; Flesh and blood hath not done it.  
So far of the circumstances of the sentence.  
It remaineth that I should speak of the substance of it; But the time is run out.   

The Tenth Sermon.  Matth. 22.13.14. 
Then said the King unto his Servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping, and gnashing of teeth. For many are called, but few are chosen.  
THese verses now read unto you (as hath been formerly showed) do contain in them, the Commission given by the King, for the execution of that unworthy professor, that was gotten in among God's People, and had no Grace in his heart: which is the third particular, first noted to be in this last head. viz. The proceeding of the Lord against the unworthy Guest.  
We have spoken already of his charge; and that, both of the matter of it, that he came into the marriage without a wedding garment; and also of the manner of the Lords dealing with him, calling him friend by an Irony. As i● the King should say, Friend, what make you here? I see you pretend to be one of mine; but how is it that you come in hither not having a wedding garment?  
We have also spoken, Secondly, of his Conviction, and he was speechless.  
Thirdly, We have begun to speak of his execution, out of these verses now again read unto you. In which we have noted  
First, The Commission itself in the 13. verse.  
Secondly, The ground or reason of it, ver. 14.  
Again in the Commission, we have observed, and fully handled, the circumstantial part of it; And are now (the Lord assisting) to proceed, and to speak of the substance of the Commission, out of these words, Bind him hand and foot, etc.  
Wherein two things are set forth.  
First, The manner of his punishment: bind him hand and foot, and take him away, and cast him into outer darkness.  
Secondly, The condition of this poor wretch under his punishment, sad enough, woeful enough, in these words, There shall be weeping and gnashing of teeth.  
We will begin with the manner of his punishment, laid forth under a continued Metaphor, taken from the manner of dealing used among men with gross and heinous offenders, who being found guilty, are manacled, fettered, and separated from the society of men, and cast into some dark dungeon, there to lie and die, and never to come out thence again.  
Under which words, Christ sets forth the future condition of all wicked men and women; to wit, that they shall be cast into Hell, where they shall lie weeping and wailing, and gnashing of teeth, not only as long as the Sun and the Moon endureth, but as long as God shall be God.  
〈◊〉 three degrees of misery, is this punishment of ungodly men here described unto us.  
First, Bind him hand and foot, that is, Tie hi● fast, chain him up, let him not escape by 〈◊〉 means.  
Secondly, Take him away, that is, carry him hence from my gracious presence: Let him never see my face more, nor come among my servants; Let him never sit with my precious Saints more; Separate him from the communion and society of my faithful ones; Depart thou cursed cateiffe, (saith God) thou caredst not for my people, or mine Ordinances, on Earth: and therefore now thou shalt not be troubled with them.  
Take him away, and cast him into outer darkness; Here is a third degree of misery. Let him go like a Castaway, as he is, as one good for nothing; cast him away: For men do not use to cast that away which is good for any thing. But here is an aggravation of this third degree of misery, cast him into outer darkness, that is, into Hell. Into (outer) darkness; that is, out from God, and out from his Church; For, with God is light, and in his Church is light: But out of God's presence, and out of the Church, is darkness.  
Note. Therefore note by the way, That To be cast out of the Church here, is a degree of that outer darkness that ungodly men shall be cast into hereafter. So some understand 〈◊〉. 8.12. Many shall come from the East ●nd from the West, 
Calvin.  etc. But the children o● the Kingdom shall be cast out into outer darkness; that is, Gentiles shall become Members of the Church; and the Jews, called the children of the Kingdom, because they were so then, shall be exiled, and cast into a dark and dead frame of Spirit, as usually such are, as are justly excommunicated, if God's physic work not with them to their humiliation and repentance.  
Now, We will gather some short lessons, from these particulars thus opened.  
And the first shall be,  Doct. That ungodly men shall not escape punishment. 
The Reason is, because they are bound as it were hand and foot. God hath ordained Bands and Chains to bind wicked men withal; They are bound with a threefold Cord which is not quickly broken; Besides the Chains and cords, which God binds wicked men withal, to Hell torments, there is a threefold Cord to bind them with in this life.  
First, The Cord of God's Decree. Jude's Epistle, ver. 4. Who were before of old ordained to this condemnation. All the men on Earth, or Angels in Heaven, are not able to break this Cord. There is also a blessed Cord which the Saints are bound with, Rom. 8.30. Moreover, whom he did predestinate, them also he called: and whom he called, them also he justified; and whom he justified, them also he glorified.  
The use that we may make of it is to bless God if we sinned we are not bound with that chain that the wicked are bound with: but with that fore-appointed for the Saints.  
The second Cord to bind men, is that, Mat. 18.18. Whatsoever ye shall bind on Earth, shall be bound in Heaven. This Church binding is the second, with which men are bound. And for my part, I would not lie under the just censure of a well-ordered Church, for the whole World.  
The reason is, because the Scriptures being true, whom the Church binds on Earth, God binds in Heaven.  
There are three acts in this binding; God acts first and last, and the Church in the middle. God acts first in giving rules to his Church to walk by. The Church acts by those rules which God hath given; and are like Levi which knew not father nor mother. And this acting of a Church, carrieth more in it then the reproof of one Godly man, though a public Preacher) because of the Authority which the Lord hath given to his Church. And then thirdly, God acts in confirming in Heaven what the Church regularly doth on Earth.  
There is in the Church, use of ordinary and common brotherly admonitions and exhortations; with this Cord the People of God bind one another to the Lord. So, Heb. 3.12. Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it called to day, lest any of you be hardened through the deceitfulness of sin. And therefore all the People of the Lord should look upon this work as a duty: and when it is performed, it should be looked upon as a mercy from the Lord to tie us closer to him. Besides this, sometimes the unruly are to be warned, and desired to forbear from communicating with the People of God. This is as it were the trial of Leprosy: We usually call it suspension from the Lords Supper: and it hath its use as a cord to bind men to the good behaviour, or to discover their Spirits.  
But in the last place, 
Fulk on 1 Cor. 5. Sect. 3. Rhem. Test.  there is excommunication, which is to be done by the officers of th● Church, as in the name of Christ, so in the name of the Church and People, to avoid confusion. I had rather call it a binding then a cutting off; Because it is an Ordinance of the Lord to be used for the good of an offending brother. 1 Cor. 5.5. That the spirit may be saved in the day of the Lord Jesus. And we find that it was so, by God's blessing to the incestuous Corinthian, 2 Cor. 2.6, 7. Sufficient to this man is this punishment (or censure) which was inflicted of many. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So that contrary wise, ye ought rather to forgive him, & comfort him, lest perhaps, such a one should be swallowed up with over much sorrow. This is a strong Medicine, by which a fallen brother grossly, and that is hardened in his sin, may yet be recovered. And if it do not, than he is thereby bound over to everlasting burn. 'tis true in some sense they are said to be cut off from the Church; namely in a threefold respect.  
First, 
Perk. Cases of Conscience. 3. Quest. of the 8. c.  They are excluded from Communion with the Church by the censure of the Church.  
Secondly, From God; for what the Church rightly doth on Earth, God doth in Heaven; If the Church bind on Earth, God binds in Heaven, (and so for Losing also.)  
Thirdly, In regard of themselves for a time; they are cut off, because they want the power and efficacy of the spirit, until they be throughly touched with repentance, and begin as it were to live again. Take heed ye that are bound with this Cord of God and his Church, and labour to be unbound again.  
There is a third Cord, wherewith men are bound even in this life; and that is the Cord of Conscience; As this unworthy Guest here was bound, he had not a word to say for himself. He was bound hand and foot; he was haltered (as it were) that he could not stir. So Judas was so haltered with the Cord of his Conscience, that he could not choose but halter his neck too; For he went away and hanged himself, Mat. 27.5. This is a sad Cord when God is pleased to make use of it. O when a man's Conscience shall tell him, that he hath no part nor portion in this business, that his heart is not right in the sight of God, (as Peter told Simon Magus, Acts 8.21.) that he is in the Gall of bitterness and bond of iniquity: This will be black News to that poor wretch whosoever he be.  
Friends, you are crank and merry; but look o●●… this cooling card; ye are far on to the ●…a●ing of this sad story told by your consciences to you, that ye are the Enemies of God.  
And note hereupon, that men come not to be bound with this Cord by and by: they usually come to a high degree of sin first. They do the same things, and commit the same sins for which they judge others. They despise the riches of [God] goodness, and forbearance, and long suffering; They have hard and impenitent hearts; in a word they sin with a high hand against Conscience; and begin to be careless and fearless and desperately secure: And then cometh this ●ord of the Lord, this whip of Conscience; Judas his Cord I may call it. Read 1 Thes. 5.3. For when they shall say peace and safety, then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape. Such fellows come in sometimes among the People of God, to make a faction, and to do mischief. But though hand join in hand, the wicked shall not go unpunished. Prov. 11.21. But they are bound together to be the Servants of sin, shall be bound with Cords which shall not be broken. It is storied of Julian the Apostate, That, after all his wicked behaviour against the Christians, he was struck (in a battle) thorough the left arm, into the short ribs, with a 〈◊〉 or Javelin: in pulling which out and casting it into the air with his blood, he uttered these blasphemous words (being bound with this Cord of Conscience I am now speaking of) Thou hast overcome me O Galilean. Zosimus. lib. 6. cap. 2. and Theod. lib 3. cap. 25.  
The second particular is in these words, Take him away. Hence observe,  Doctr. That it is a great punishment to be separated from God, and from the comfortable society of God's People. 
It will be a principal part of the punishment of ungodly men hereafter, to be turned out, to be bid to departed, and get packing from God and his People. Mat. 7.23. Depart from me ye that work iniquity. Mat. 13 ver 30 a●d 41. The tares must be bound in bundles, that is, as Christ himself expounds it, the Angels shall gather out of his Kingdom, all things that offend, and them that work iniquity. They must out of God's Kingdom, there is no place for them, they must departed. And so ver. 49. of that same chap. The Angels shall come forth, and sever the wicked from among the just●… And Mat. 25.32. And he shall separate them one from another, as a shepherd divideth the sheep from the Goats. and ver. 41. He shall say to them on the left hand, depart from me ye cursed, etc. they must departed; upon which place (saith one, whom I heard many years ago) Methinks, I hear these castaways pleading, and begging, to this effect. O Lord, If we shall not sit down with Abraham, Isaac and Jacob, in thy Kingdom; if we shall not sit on thrones; yet let us stand in thy sight, though but at the door, or let us but peep into the presence of thy People. No (saith God) depart, ye shall not see my face, get out of my sight: Ye shall not stand in the congregation of the righteous; Ye scorned them once. ye shall not be troubled with them now; Depart. Yet may these poor wretches say, if we must needs departed thy presence (O God) and be thrust out from thy People; yet remember, we are thy creatures O Lord, and bless us before we go; No (saith God) depart ye cursed: Away with my curse upon your back. Why yet Lord (may they say) send us to some silent Corner, where we may lie only under the paena damni, or dissolve us to nothing out of which we were taken. No; that shall not be granted neither, Depart into fire. Happy should they be if they might cease to be: but they must departed into hell torments. Part is this all. Hear one imaginary petition more to set forth the truth of the future condition of ungodly men, Lord, how long? Lord, how long? Let it be but a thousand years (may they say) or if that cannot be obtained, yet but as many years as there be stars in heaven, drops in the Sea, sands on the shore or under the Seas; and let us come out then. No; It is everlasting fire. (O rocky heart tremble!) But yet once more. Must we departed, and be accursed, and be in fire, and that eternally? Yet Lord (may they say) let us have a little good company to help wear along that which shall be without end. No; Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels. Ye could not abide good company when ye lived on earth; ye shall have Devils instead of them now. God shall be glorified in his Saints, because they received his testimony: but ye would not; therefore ye must not be their Companions. Ye accounted them a burden to you, the off-scowring of all things; ye would not join with them, ye cast them out of your Counsels, not only wickedly, but unjustly, yea against all reason: Now ye shall never have the comfort, honour, or happiness to see one of their faces more. Devils, and Reprobates (such as yourselves) shall be your companions, for the increase of your eternal torture and torment.  
A word for application of this second particular from the word (depart.) We may learn how to judge of them that have hearts separated from God's People and ways now; they are in Simon Magus his condition, mentioned Acts 8.21. Wicked men are the men of their delight; and this is their punishment already, and will bring the other mentioned in the Text; they shall be taken away, and cast away; which is the next, viz. the third degree of misery in the punishment of ungodly men.  
Learn therefore, Doctr. That all wicked men, are a company of Castaways, a sort of good fornothing.  
All that have not made God their portion, nor have the Spirit of the Son, are good for just nothing: and therefore, as that which is nought-worth, they shall be cast away.  
They themselves, and all that they possess, though never so much, are under a Curse, and shall be made to drink the water of jealousy. Riches avail not in the day of wrath, Prov. 11.4. They are curses to a wicked man, who is an accursed Castaway. Cursed in the City, and in the Field, in his basket, and in his store, in the fruit of his body, and of his land, the increase of his kine, and the flocks of his sheep. Cursed when he cometh in, and cursed when he goeth out. Cursing vexation, and rebuke shall follow him in all that he setteth his hand unto. Deut 20.16. to the 21. ver.  
For, A graceless man (to use a Country phrase) is an unlucky fellow. It is a blessing properly to a godly man, that whatsoever he doth, it shall prosper, Psal. 1.3. Again, a graceless man makes the naked creature (without an eye to the Creator) the foundation of his happiness; like a foolish man that hath great store of birds in his field, and because they have pitched in his field, he accounts them all his, not considering that they will rise and fly away, when he comes near to them to take them.  
So will all that wicked men have, wherein they put their confidence; when God comes to have to do with them, it will appear that they, with all that they have are good for nothing but to be cast away.  
Object. But yet, Please yourself with your notions (may some say) as long as you will. These nothings as you call them, and these cast aways, are often in great prosperity, when the godly and happy (so called) are in adversity.  
Sol. I answer, This was indeed David's temptation, Psal. 73.12. Behold these are the ungodly who prosper in the world; they increase in riches; and hath formerly been, and at this present is, even mine also; the shameless impudence, and yet continued prosperity of some among you, are both so continued: yet truly I do believe that Adversity is never truly evil, nor prosperity truly good. For wicked men should not have any prosperity, if it were good, nor righteous men adversity, if it were truly evil. Here now is a place for faith, and blessed is he that believeth, Luke 1.  
Object. But yet sometimes wicked men are employed by God for the good of his Church, as Cyrus was, etc. Therefore they are not altogether good for nothing, or cast aways.  
Sol. I answer; God makes use of Devils sometimes (as of wicked men) for his own glory. But my meaning is, that no good shall ever come to themselves by any thing that they do, Isa. 10.12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem; I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. So this is the sum of all; Let wicked men do what they will, or seem to be useful to others never so much, or be made use of by God (as sometimes they are) yet they shall never do themselves good; they are Castaways, they shall be like the chaff which the wind driveth away, etc. Psal. 1.4. And nothing that they have shall prosper with them. And at last they shall be cast away quite from God, & all (even) seeming happiness into outer darkness, which is the punishment itself, and comes now to be spoken of. Cast him into outer darkness, that is into Hell-fire, everlasting fire, as it is called. Matth. 19.8, 9  
Hereupon a Question may be moved, 
Divers respects.  how Hell, where there is said to be fire, can be a place of darkness, seeing it is the property of fire to give light; and light and darkness are contrary.  
To which I answer, 
Fire.  that the place of torment, prepared for the reprobate, hath in the Scripture divers names in divers respects; as in regard of the grievous pain there to be endured, it is often compared to fire; so Matth. 13.4.2. And shall cast them into a furnace of fire: and Luke 16. ver. 23. The rich man is said to be in hell in torments: and ver. 24. to be tormented in the flame. And the wrath of God, to be poured on the damned in Hell, is so vehemently and frequently set forth by fire, as that many both ancient and latter do hold and write, that there is a corporal 〈…〉 sible fire there; Augustine, Jerome, Ambrose, Chrysostom, Gregory, Tertullian, Lactantius, Cyprian, etc. And that the visible fire of Hell shall after the day of judgement, punish the damned corporally and eternally, without quenching itself, or consuming them. Bilson.  
But I wave this. In regard of the uncomfortableness of a Hellish condition, 
Darkness.  it is compared to darkness, yea to outer darkness, which is most remote from light. 
Metaphoricè autem per tenehras Scriptura horrendum maerorem designat, etc. Calv.  Calvin upon Matth. 8.12. saith, that by darkness, Metaphorically, the Scripture understands horrid sadness, which neither in words can be expressed, nor in perception comprehended in this life. For in that place there is a comparing of the sad condition the Jews should be in (upon God's departure from their Nation) with Hell; and they are threatened with outer darkness, that is, unspeakable sadness, in allusion unto Hell. And so in Scripture light is taken for joy and fullness of consolation: as Psal. 97.11. Light is sown for the righteous; and gladness for the upright in heart. And heaven is said to be the inheritance of the Saints in light.  
But I hasten to the Doctrine, and this it shall be;  Doctr. That unspeakably unconceivably, sad and woeful will the state of all ungodly men be after death. 
Reason. It must needs be so; for God will suit men's condition to their frame of spirit, and dispositions here. Outer darkness for lovers of darkness; for so are wicked men, John 3.19, 20. Men are said there to love darkness rather than light, because their deeds are evil. Outer darkness for workers of darkness; so wicked works, are called works of darkness. Rom. 13.12. Let us therefore cast off the works of darkness. And the unfruitful works of darkness. Ephes. 5.11. And have no fellowship with the unfruitful works of darkness. And outer darkness for the children of the Prince of darkness.  
And so on the contrary side, they that are the children of light here, shall be the inheritors of light hereafter. They that love light here, shall enjoy light there: For there shall be a suitableness of condition to the frame of Spirit and conversation here.  
So the Doctrine is evident, That sad and sorrowful enough, will be the estate of wicked men, that live in darkness here, because it will be their portion hereafter.  
Use 1 And therefore in the first place let it teach us, That their condition must needs be miserable, that are now the children of darkness. The Egyptian palpable darkness (mentioned, Exod. 10.21. even darkness which might be felt) is no way comparable to the condition of the damned. So that if there were no other thing, but this disconsolateness, and privation of God and all good, this poena damni: woeful will be the estate of wicked men, that depart this life in the dark estate of unbelief, or live here in the darkness of sin and wickedness, or are in darkness any other way.  
Use 2 I would advise you (God own it for his mercy's sake) to take heed (as ever you look or desire to escape this separation from light and comfort into outer darkness:) that ye take heed of all those other darknesses in this life which are the forerunners of that. Particularly, take heed of living Prov. in the darkness of ignorance. The soul without knowledge cannot be good. Take heed of the darkness of unbelief, 
Mark 16. 1 Joh. 5. v. 12. Rom. 13.12. Eph. 5.11.  He that believeth not, shall be damned. He that hath not the Son, hath not life; nor never shall; he is in darkness; he receiveth not the record that God gave of his Son. Take heed of the darkness of sin, of the works of darkness, of the unfruitful works of darkness, as they are called; but they are not only unfruitful to good, but very pernicious.  
Lastly, Take heed of that state of outer darkness in this life, to wit, to be out of the Communion of the Church. They that live not in fellowship with God's Church on Earth, are not like to live with them in Heaven. This is downright; weigh it well. weigh it the more, because the way is full of errors that leadeth to death.  
You shall have what remains, in the Afternoon.   

The eleventh Sermon.  Matth. 22. ver. 13. the latter part. 
There shall be weeping and gnashing of teeth.  
THe Point that we were in handling, was, The substance of the Commission given for the execution of this unworthy Guest, as it is in this 13. ver. We have noted two things therein.  
First, the manner of his punishment.  
And Secondly, The condition of the man punished.  
The former hath been dispatched in the forenoon. And many short notes have been given you of it.  
As 1. That ungodly men shall not escape punishment, from the words, Bind him hand and foot.  
2. That it is a punishment to be separated from God, and from the comfortable society of his People; From these words, and take him away.  
3. That all wicked men are a company of Castaways; From these words, Cast him out.  
Fourthly, That unspeakably, unconceivably sad and woeful will the condition of ungodly men be after death; From these words, outer darkness. Cast him into outer darkness.  
Now it remaineth, that something be spoken of the condition the Party punished should be in under this punishment; or a description of the place into which he was cast, 
Poena damni, poena sensus.  which is here intimated to be a place of weeping and gnashing of teeth. The former words of the verse, do but set forth the punishment of loss, but this the punishment of sense. Weeping doth usually attend upon pain, sorrow, calamity; but gnashing of teeth, imports great tribulation, and anguish. That sorrow which is set out by gnashing of teeth, is a great sorrow. It shows great torment, agonies, and pains to be the portion of ungodly men. This little portion remained intended for the forenoon; but time prevented the delivery of it then. Therefore take it now in these words,  Doctr. The torments which wicked men shall endure in the world to come, will be very grievous and terrible. 
This point is evident from the effects thereof, weeping and gnashing of teeth. And we have other places besides the Text to make good the Point; which I will read unto you.  
As first, Matth. 13.50. And shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Cap. 25.30. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth. Luke 16.23. And in Hell he lift up his eyes being in torment.  
Reas. 1 And it must needs be so; For first, They shall be rewarded according to their works of disobedience, and hardness of heart and impenitency. Rom. 2 4. to the 7. ver. God will render to every man according to his deeds. The weight of this reason lies upon the justice of God: who can as well cease to be, as forbear to torment unto eternity all ungodly men.  
The torments of the Damned must needs be great in Hell, because there they shall have the full vials of God's wrath poured out upon them. Isa. 30.33. For Tophet is ordained of old, yea for the King it is praepared, he hath made it deep add large: the pile thereof is fire and much wood; the breath of the Lord like a stream of brimstone doth kindle it. The Lord here doth but fight with little parties, but then he will bring up all his Forces. That's the day of wrath, and of the revelation of the righteous judgement of God: you have those exprestions, Rom. 2 5. 
D Preston, All things come alike to all.  And likewise there in the same verse, you have this phrase of treasuring up of wrath, by hardness and impenitency of heart. All those expressions are very significant. God's Justice here is covered; 
Psa. 97.2.  clouds and darkness are round about him, though righteousness and judgement be the habitation of his throne: but then there will be a discovery, a revelation of God's justice. A man would think this were somewhat, and sufficient to discover God: the drowning of the old World, the burning of Sodom, and the other Cities of the Plain, the kill of so many thousands at several times of his people in the wilderness (insomuch that of six hundred thousand only Joshua and Caleb were left alive to go over Jordan) the drowning of that glorious Army of six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. Exod. 14.7. What do I talk? time would fail me to relate the terribleness of God in punishing sinners, the examples are so many in Scripture, & have been in all Ages; and yet all this is nothing in comparison of that day of the revelation of the righteous judgement of God. Here God maketh use of some particular judgements; but there the full vials of his wrath shall be poured out.  
Thirdly, that torment must needs be great where there is no ease, no intermission, and of which there shall be no end. Not so much as one drop of water to cool the burning tongue of the rich man in hell, etc. Luk. 16.24, 25. he is tormented, and there is a gulf fised; out of hell there is no redemption, Matth. 25.46. And these shall go their way into everlasting punishment, Mark 9.43, 44. The fire shall never be quenched, the worm dieth not. Here men are partakers of many of God's gracious Vouchsafements, even such as are his enemies. God causeth his sun to rise on the evil and on the good, 
Matth. 5.45. Psal. 103. v. 9  and sendeth rain on the just and on the unjust. Though his Plagues upon Pharaoh were many and grievous, yet they were numbered and ended, and there were intervals, and respites. Here God doth not always chide, neither keepeth he his anger for ever. But then God will always chide, and will keep his anger unto all eternity.  
Fourthly, it must needs be, that the torment of ungodly men must be inconceivably great; because there must be a perfection or rather a finishing and consummating of all things. All irregularities are ordered by the God of wisdom and justice, to such ends as shall be in the utmost end for his greater glory. Every thing keeps crying and moving, and seeking to be perfected. As trees and plants though they move not out of their places, as men and beasts do, yet they spread their Roots to get nourishment. And gracious men run to and fro that their knowledge may be increased: and they are always thirsting for God, even for the living God, because he is their life, and their perfection: 
Psal. 42. ver. 2. Psal. 16. v. 11.  and until they come to his right hand, where there is fullness of joy, etc. they will not be quiet. And so the ambitious man hath never honour enough, nor the covetous man wealth enough: So neither sin punishment enough until these times of wrath, and revelation of God's justice, and the perfection of sin (I know it is a harsh expression) but this is true of all things, that they strive to, and cry after their completing. And this proves perfection in God, because in him there is no motion in regard of his glorious essence. 
Prov. 16. v. 4.  But yet he made all things for himself, even the wicked to perish in the evil day and therefore it must be so; the fullness of God's wrath must be poured out in hellish torments; else sin shall not attain its end; beloved there is an end of the Work, 
Finis operis & operantis.  and of the Worker: though sinners intent not their damnation, yet the wages of sin is death, Rom. 6 23.  
And now we come unto the application of this point, of the greatness and intolerableness of Hell fire.  
Use 1 And first it shall be to inform us, and that in a checking manner (for according to the homely proverb, It is better fear a Knave then kill a Knave) I shall endeavour to fire ye out of your strong holds of sin, as Judas adviseth, 23. ver. of his Epistle. Others save with fear, pulling them out of the fire. I say, this is to teach us, that ungodly men have no cause to be so jocund as they be. O they that tear it out in whole cloth (as we use to say) in the ale bench corner, and are ready to throw the house out at window, 
Psalm. 50.  and let their tongue walk through the earth: little do they think what is a brewing for them. O consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you. All that befalls wicked men in this life, are but Gods warning pieces: but in this day of weeping and gnashing of teeth, ye shall know what belongs to God's murdering pieces. It would do ye no harm (O ye wicked great ones,) to read Amos 6. from the 1. ver. to the 8. There is a woe in that place pronounced to them that are at ease in Zion, and trust in the mountain of Samaria: and so did put far away the evil day, and cause the seat of violence to come near, etc. And yet all that is there threatened is but their going into Captivity, with the first, (that is speedily) and the removal of their banquet, though they had stretched themselves for it, ver. 7.  
But Alas! What comparison is there between the punishment of a temporal captivity, and the torments of Hell (where most assuredly the Sparks and the Brutes of our times shall be brought)? Even no more than between painted fire, and fire indeed. Ye will not come near God's People now, the time shall come, 
Luk. 16. ver. 23.  when ye shall see them afar of (as Dives saw Abraham afar of; and Lazarus in his bosom) and shall wish with all your heart that ye might come among them, and might be no longer tormented in that hellish flame. And let such as laugh at God's word now, know, they shall weep out of his presence then. Woe be to you that laughed now; for ye shall mourn and weep, Luk. 6.25.  
Use. 2 The Second use is of exhortation. Take heed that ye come not into this place of torment. Mot. I say take heed, and provide a hiding place from this storm. Consider, we desire to avoid bodily griefs and pain, Headaches, Toothaches, Agues, etc. If we be wise for the lesser, shall we be fools for the greater? There is reason (one would think) that we should be wise for our souls, and the things that do concern eternity.  
Quest. But how shall we do to avoid these torments, and this place of weeping and gnashing of teeth?  
Answ. I answer, Take heed of unbelief, and disobedience. Heb. 3.12. Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Cleave to God by faith, labour to be obedient: for these practices show that thou art escaped; and also love of the brethren.  
The thing that I shall chief press, is, that ye would accept of the gracious offers of Christ, while they are going. Take heed that ye be not hardened through the deceitfulness of sin. I do not teach you, that you can avoid and escape the wrath of God by your do; but this I say, the work is done to your hand; accept of God's love, and Christ's merits, and all shall be well; He that believeth and is baptised, shall be saved, Mark. 16.16. What should keep from believing? ye have a commandment to believe; and ye have a promise, That he that believeth shall be saved.  
Object. But may some say, All shall not be saved, all are not elected; therefore some are commanded to believe a lie: for if they be commanded to believe that Christ died for them, and he did not (as he did not if they belong not to God's election) than they are commanded to believe a lie.  
Sol. For solution and satisfaction, most certainly, every one that believes in the Lord Jesus, and takes Christ offered in the Gospel, shall be saved by him. He that believes Christ died for him, believes no lie, but a truth. And it is a sin not to believe. And John 5.40. Christ complains of the Jews that they would not come to him that they might have life. They that do not believe shall be damned, they have made God a liar, 
voluntas approbationis & effectionis.  But yet, as there is God's will of Precept; so there is his will of working; and he will call in all his elect. The Command of the word we ought to look after; and so to do, is a sign of salvation. 2 Thes. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe (because our testimony was believed among you) in that day.  
Here we have to deal with two sorts of People.  
First, The profane multitude; these say they have had a strong faith from their childhood.  
But let us talk with them a little. What Demonstration can ye make of your faith? Have ye a Mean or medium. We will help you to one out of the 2 chap. of James, and that is Works, this will be a demonstration of the Cause by the Effects; If thou have faith, show it, make it out, by thy works, by thy carriage, and conversation. Love to the Saints will be another notable Mean or medium to make out a man's faith in Christ.  
Therefore it is that they (to wit, the Cause and the Effect) are joined together often, as Col. 1.4. Since we heard of your faith in Christ, and of the love which ye have to all the Saints. If good People be your delight, and good men the men of your counsel; if you can say with David, 
Psal. 26.  that ye have not sat with vain persons, etc. If ye account religious persons (as Christ did) as your Brethren, and Sisters, and Mothers; Why then hereby ye may demonstrate your passage from death to life, and that ye are born of God and know God. 
1 John 3. ver. 14. chap. 4. ver. 7.  And so these two Means or mediums will help ye well if ye will be true to yourselves. If ye have a respect to all the Commandments; there's one. And if ye have love to all the Saints, that's the other. And therefore Soul, deceive not thyself any longer. If thou have neither an obedient frame of Spirit to do Gods will, nor love to the People of God, thou hast no faith. Show me thy faith. But you will say, God knows my heart; what care I for you? I will not give an account to you. Yea but I say, thou are bound to give an account to me, and to every man that asketh a reason of the hope that is in thee, and that with meekness and reverence or fear. 1 Pet. 3.15. But poor neighbours, it is plain, you have no faith in Christ; for ye are rebellions against the Lord, and despisers of his People. The Lord pity ye, and soften your hearts, that ye may escape the wrath to come.  
The other sort I have to deal with all, are such poor Souls, as out of holy and blessed jealousy, are ready to condemn themselves, and to give sentence against themselves, and indeed against the truth. They know not whither ever they believed, they are afraid they have not. Never went a soul to hell that feared the want of faith, and breathed after it. Mat. 5.3. and 6. The poor in spirit, and the hungerers and thirsters, etc. are pronounced blessed.  
But you have said, Faith must have its demonstrations.  
I answer, So they must, and so they have in thee, even in this thy emptiness, and jealousy, and groaning frame of spirit; O these groaning Souls are blessed Souls. Such a one was Paul. Rom. 7. ver. 14. to the end of the Chapter. Have a care; yield not up your Castle, however it be with you, in your present apprehension. Learn of Christ, who though he cried, (why hast thou forsaken me?) Yet held fast his relation (my God my God,) Never disown God; that's that the Devil would have.  
There are but three things, all that may seem to be just causes so to do, as, 1. Desertions. 2. Great afflictions. 3. Great sins. Yet bear up against them all; neither of them is a Medium sufficient to conclude thy damnation. Neither of them are certain tokens of Gods being thine Enemy. David is a famous example for all three. God did hid his face from him. And his afflictions were very many. And what sins in a Saint, comparable to his? And Peter denied, and did aggravate it with Cursing and Swearing, that he knew not Christ. To despair after a fall, is a greater fall than the fall. The main push, is, that perhaps thou hast sinned after knowledge. So did those two Worthies, 
Calvin. Perkins. Capel. of tentations. p. 124.  and yet they died in peace and honour. We must fortify ourselves after Relapses especially; yet a man may fall into the same gross sin after true repentance, as Abraham twice laid his wife open to adultery. But still hold fast by God, thou must be bold.  
The end of the 13. verse.   

The Twlefth Sermon.  Mat. 22. ver. the 14. 
For many are called, but few are chosen.  
NExt to the Commission for the execution of the unworthy Guest (of whom ye have heard often, formerly) followeth the ground or reason of it. viz, that howsoever this (condemned) man came into the Church by reason of an outward call; yet he was none of Gods chosen one's, he was not of the number of Gods elect (as neither are many others (though called outwardly (as he was) to the profession of religion) because, many are called, but few are chosen.  
Object. But some may Object, (and indeed I find such a question in Mr. Calvin, upon this Parable) If all be bid to come, and yet when men come they shall be rejected, and cast out for lack of a wedding garment: then who shall be saved? or is it in man's power to procure it himself?  
Sol. To this I answer, that the Holy Ghost, intends not here to show whence the garment is to be had, (for he that invites to the marriage,  also. Ezek. 16.7 and 10. v.) But the scope is, to show that such as are found in their sins, shall perish; not that the garment of righteousness and Salvation is to be found in any man's own Chest. God finds nothing in us, but miserable nakedness and filthiness: Neither are we any otherways reform unto the image of God, but as we put on Christ. Therefore (I say) here is not a discovery or Doctrine of man's power to  himself; but of God's Method in the work of conversion; who worketh that in the elect, which he commandeth men to have. See Calvin in Isai. 1. ver. 16. His words are these as they are translated. Now we know that the spirit of God is wont to attribute that to men, which himself works in them, who is therefore said to pour clear water, Ezek. ●6. 25. Because repetance is a work proceeding from him. So that (I say) if God that bids you come to Christ's wedding, do not give you a wedding garment, it is a sign you are not one of his elect or chosen one's; For all are not that are called; For many are called, but few are chosen.  
Now for the sense of the words; We are by called one's here to understand, not such as are effectually called, (as in sundry places the word is taken; among others, 1 Cor. 1.24. where the Gospel is said to be the power of God unto called one's;) but here by being called, is meant only a partaking of an outward call; to wit, to hear of such a one as Christ was, and to join outwardly with Christians; either according to Law (I mean man's Law,) or according to custom, or the practice of our forefathers; (of which called one's, the greatest part, are but a rude heap of baptised Pagans and Infidels) or else, such as are Temporaries and Hypocriets, that have some common works of the Spirit; some fear of Hell, some ta●t of the powers of the world to come: and yet are found to be reprobate silver. True it is, that such as are inwardly and effectually called, are likewise so called, and aught to join themselves with God's People, and Will: But yet this is the sum, that many are so called outwardly, that yet shall perish everlastingly. The Next word to be expounded is the word (chosen, few are chosen) Wither we understand hereby choice ones, approved ones (as some expound the word) or else God's election in Christ before all time, of some to be vessels of grace (which yet in my poor opinion, may rather be called a purpose of election, than election itself:) I say understand it either way; 'tis plain the meaning of the Holy Ghost, is, That among the Multitudes of People that are by general profession Christians, there are but few choice plants, chosen of God and precious, which indeed none are but such as God hath predestinated unto the adoption of children, by Jesus Christ unto himself, according to the good pleasure of his will. Eph. 1.5. And this election from everlasting, is called God's purpose and grace (and said to be) given us in Christ Jesus before the world began, 1 Tim. 1.9. And none but such (though outwardly called one's) shall ever be fitted, and trimmed to go in unto the marriage of the Lamb, and to be bid welcome there.  
From this verse thus opened and expounded, I shall observe three short points of Doctrine, and briefly handle them at this time, and so end my Sermon, and this whole Parable.  
Doctr. 1 That many by preaching partake of an outward Call.  
That few of those are elected and chosen of God, or truly choice and precious here by the working of the Holy Ghost.  
That those that are not so ordained of old, and so sanctified by the Holy Ghost (as hath been said) shall perish at last, notwithstanding their outward call, and profession of religion. For (saith the Text) many are called, but few are chosen. Of these in order.  
Reason. And first of the first of them, viz. that many partake of an outward Call. For both Jews and Gentiles partake thereof, as hath been already showed out of this parable. The whole world consists of two sorts of People; all the world are to be invited one time or other. The Jews from the time of Abraham unto the dissolution of their state. Then for the Gentiles you have Mat. 28.19. Mark 16.15. Rom. 10.18. All Nations must be taught. Every creature must be preached unto. The sound of the Gospel must go out into all land●. The general coming of people to the Ordinances is compared to the calling of Swine & pigs to the mingle mangle, Come pyr, come pyr to the mingle mangle. So it hath been (the more the pity) in our time; and is yet where unhallowed Ministers have to do. Surely all that are admitted in the best Societies of Christians are not cercainty sound.  
Use 1 For the first use, we may learn that the preaching of the Gospel is no hidden thing. It is preached to a multitude, and must be; how else shall they be converted? It must be made known to all Nations for the obedience of faith. Rom. 16.26. The preaching of the Gospel must not be too much restrained. The World must hear of Christ. Some there are that preach very sweetly to Saints in private places; there may be a time for that. But there must be a time to tell all the World that Christ died for sinners; that he that believeth not, shall be damned; that Tophet is prepared of old, etc. Some blame Ministers for that they preach Moses too much. Beloved, let Moses go first; by the Law cometh the knowledge of sin; But let Christ follow after; For the Law is a kill Letter, the Gospel is the grace of God which bringeth Salvation. Judas saith, difference must be made; of some (indeed) we must have Compassion: but others must be saved with fear, and pulled out of the fire, for 22. and 23. of that Epistle. Though sometimes our words must distil as the rain, and drop down as the dew; yet there must be fire, and a hammer, to break the rock in pieces.  
But it may be objected, The Gospel is a hidden treasure. Mat. 13.44. And a mystery, and hidden wisdom. 1 Cor. 2.7.  
I answer, Not in regard of the outward means; for it is openly to be revealed, as before was noted our of Rom. 16.25.26. but because of the blindness of man's understanding, because the natural man cannot discern it. 1 Cor. 2.14. Because the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them 2 Cor. 4.4. But the blame is in men, and it is to them a sign of perdition; for, If our Gospel be hid, it is hid to them that are lost, saith Paul, in the 3. verse of the forementioned chapter, and Epistle to the Corinthians.  
And so much for the first use, or first branch (rather) of the information.  
Use 2 Secondly, Then great is God's mercy and favour to multitudes, in regard of the means of grace vouchsafed; and although many shall perish that live under them; yet that the means of Salvation is vouchsafed to them, is a rich mercy.  
Use 3 And therefore take heed how ye abuse this mercy; improve it to your benefit; Mot. For otherwise, you will have the greater damnation; you will have it with a vengeance; Your having of it, will be an aggravation of your punishment; as it is said to Capernaum Mat. 11.23. And thou Capernaum, which art exalted unto Heaven, shalt be brought down to Hell. It will be so far from being enough to you, to enjoy the outward Call, that it will be easier for them that never heard of it, at last.  
And so I come to the second Doctrine, That few are chosen, or choice ones of those many to whom the sound of the Gospel cometh.  
If there were found a Judas, among but twelve, and that of Christ's own choosing; Then a thousand to one but some of you that sit here this day, will be damned. O consider this, look to your selus; Search your hearts; do as the Disciples did, when their Master told them one of them should betray him, they began to inquire, Master, is it I? Master is it I? O if any of you should fall under that sentence, Go ye cursed; good had it been for you, if ye had never been born.  
Reason. Now the Reason thereof, viz. why so few of many are chosen, is, because there are few that are effectually wrought upon, even of those that hear the word. The seed of God's word is sown, but most sorts of ground are naught. Mat. 13 ver 3. to the 9 And so Rom. 10.16 17. They have not all obeyed. All said I! Nay of four sorts of ground there is but one good, as ye may see in the forementioned place of Matthew. We read in Scripture, 
Acts. 5. Acts. 8. 2 Tim. 4.10. 1 Tim. 1.20.  of Ananias and Saphira his wife, of Simon Magus, of Demas, of Hymeneus and Alexander (perhaps the same Alexander mentioned afterward to be the Coppersmith, who did Paul much wrong. 2 Tim 4.14.) all professors, but stark naught. Nay even in the small company of prophets, in the Jewish Church, see what the most were, to wit, blind watchmen, dumb dogs, greedy dogs, drunken swine, Isai. 56.10.11. And what a generation of Vipers were there among the Jews? Mat. 3.7. And Mat. 23.33. Ye serpents (saith Christ) ye generation of Vipers, how can ye escape the damnation of Hell? And also Acts 7.51. Stiffnecked ones (as Steven called them,) uncircumcised in heart and ears, such as did always resist the Holy Ghost. And so in Moses his time, Korah, Dathan and Abiram, men of renown, and famous in the congregation. Numb. 16.1.2. A Zidkijah against Michajah, 1 Kings 32.24. Azariah the Son of Hoshajah, and Johanan the Son of Kareah, and a knot of other proud men more, that give the Lords prophet (as it were) the lie. Thou speakest falsely (quoth they) thou art angered by Baruch the son of Neriah. O many are called, but few are chosen. I need go no further than our own Town for proof hereof; the Lord grant that it may be thought upon. Use 1 Vain therefore is the conceit of universal grace; they that are elect in respect of the rest of the world are few. Salvation depends not on him that willeth, nor on him that runneth, but on God's election. Vocation followeth praedestination (I speak now of effectual vocation.) Rom 8.30. The knowledge of election, (indeed) is discovered upon the receiving of the Gospel, and following of the Apostles. 1 Thes. 1. ver. 4.5.6.7. but not the being of it. It was from everlasting, and is a cause of receiving Christ, not an effect thereof. We have a wilful sort of freewill men risen up, Grace-destroying men, Christ-headers, that separate him from his body, (the Church) the members whereof (even every one) were written in God's book from everlasting. He had a body given him for whom (as well as with which) he must die.  
And how (secondly) are they deceived, that think it enough to be born in Christian Lands, and to perform outward actions of religion; and to buy for their babies twelve pennyworth of water to sprinkle their faces (or sometimes it will cost a couple of shillings when these tails of men, and scum of the country come a mile further than ordinary) I tremble to think how this sealing Ordinance is abused, profaned, even every week almost, by these Empyricks, and vagrant Mountebancks, who are not afraid, notwithstanding God hath plucked so many of them out by the ears in our days. O when God shall come to make a search in our town; for his choice ones that have the mark of election upon them; I fear, I fear, what will become of the most of you that hear me this day.  
I will name you, but four sorts, look to yourselves.  
First, The notorious evil liver; the rascals, of which we have (I cannot say good, but) great store in every street in the Town. Enemies to God and all good men, enemies to the State and all the blessed proceed thereof: men indeed, fit to be dealt withal with stripes than words; but that God is able to make words (and sometimes doth so) to break (not only bones) contrary to the common proverb) but also hearts.  
Secondly, we have some civil honest people, that have a little exactness that way; and this makes a greatshow in a Country-Church (as we say;) all the world shall not put them off from their good conceit of themselves.  
Thirdly, but if they come to be conformable to the outward prescriptions for Religious performances, and to pen a Sermon, or to be (as now we phrase it) a Member of a Church: why then they are made for ever. And yet such may be as far from happiness as the worst of men.  
There are lastly, A great heap of highflown Apostates, backsliders from grace, that show they were never chosen of God and precious, by their turning with the dog to their vomit, and with the Sow that washed to her wallowing in the mire. O the fearful do of our glorious times, in these unglorious carriages. But the Devil is God's Ape; when God pours out great measures of his Spirit, he hath his store of delusions to deceive if it were possible the very elect No marvel then so many fly off; For many are called, but few are chosen, or elected.  
Use 3 In the third place, it concerns every one to try and examine himself, whether besides an outward profession and general calling, there be any evidence of Election by an effectual Vocation. O we must take heed how we rest in an outward Calling. Let no man or woman be content, until they have found themselves in the number of the Lords chosen one's. A notable place for discovery of it we have 1 Thess. 1. v 3. unto the end of the Chapter. O when the word is in power and in much assurance, when there is a working faith, and a labouring love, and a patiented hope, and all in sincerity, in the sight of God our Father: when People become followers of the Lord (though much affliction follow:) and do receive the word with joy of the holy Ghost; this is excellent do; and yet much more might be fetched out of that Chapter, had I not other things to acquaint you with. Therefore (to stoop to my poor silly unbred (yet populous) Auditory) I will name some particulars.  
First, If you be careful to amend your ways.  
Secondly, 
Marks of men chosen of God.  To seek knowledge.  
Thirdly, To renounce the World.  
Fourthly, To feel and resist temptations.  
Fifthly, To fight against thy flesh.  
Sixthly, To forsake ill Company.  
Seventhly, To mourn and pray against special sins.  
Eighthly, To love God's children that are the precious ones, and Gods Jewels.  
Ninthly, To hate Rascals and Atheists with a deadly hatred; and not only to shun their society (for that may be done for by-ends) but to hate the very Garment spotted with the flesh. As Psal. 15. In whose eyes a vile person is contemned. Psal. 26. I have not sat with vain persons, etc. Psal. 139, Lord (saith David) do not I hate them that hate thee? And am I not grieved with them that rise up against thee? Yea, I hate them as though they were mine own enemies.  
And lastly, Learn the folly of the mostdo men of our days. O say men, every body doth it. I say it is an Argument that none but stark buzzards in Religion will use. God's People (you see plainly out of this Text) are of the number (not of those many that are called only, but) of those few that are chosen. O simple objection against Godly men (yet common) they be like no body. Why it must be so, it is so in the Text. And it behooveth all to try whether they be of the little number, sheep of the little flock; and a mighty Motive to labour in this search, we have next to handle for a Doctrine; it is the third and last, to wit, Doctr. That they which are not partakers of an effectual Vocation from Election, must perish notwithstanding their outward calling to the profession of the Gospel.  
This point ariseth from this word (For,) which showeth the ground of the condemnation that man lay under, that yet was partaker of an outward calling; he was not chosen, he was not elected; therefore it was that he was damned. Reason. And the Reason is, because salvation depends upon God's election, as may be seen, Rom 8.30. Moreover whom he did predestinate, them he also called, etc. Rom 9 11.12. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said (to Rebekah) the elder shall serve the younger. Rom. 11.7. What then? Israel hath not obtained that which he seeks for: but the election hath obtained it, and the rest were blinded.  
Use 1 Now, if it be so, as you plainly see it is: then miserable may a man's condition be, notwithstanding he enjoy the outward means of grace. If he have not, do not, one time or another, taste of the power of God's Spirit, it is a sign he is not ordained to life. But because there is no good use to be made of this matter, but to convince, and to stir up to labour for assurance, it will be necessary for me to answer an objection, which is,  
Object. That if God hath not chosen a man in Christ to be his, it is but in vain to labour for grace; for it will not be had by any means.  
Sol. Now I answer, That secret things belong to God; whose revealed will is, 
Joh. 3.15.  That not one that believeth in Christ shall perish. It is my duty therefore knowing this, to believe; by doing whereof, I may safely conclude mine election. And therefore labour to believe every one of ye, & show your faith by your works.  
But to return whence I did digress; They err that think it enough to live under a good Ministry; Judas lived under the best Teacher that ever was. And we find Mat. 7.21, 22. that many that shall say Lord, Lord, shall not enter into the Kingdom of heaven. And further, many shall say in the last day, Lord, Lord, we have prophesied in thy name, and in thy name have cast out Devils, and in thy name done many wonderful works; to whom yet it shall be said, Depart from me ye that work iniquity.  
Use 2 Secondly, than it must needs be bad with them that disclaim Profession, Ordinances, and the means of grace; he that runneth, may read their damnation.  
Use 3 Lastly, let us all in earnest fall to enquiry about our Election, and make a search for it. Methinks every one should be careful about a business of this concernment. We are careful to preserve our lives temporal: much more should we be careful about our life, and to be preserved from erernal destruction.  
Quest. But how may a man prove his election of God?  
Answ. I Answer, I shown before out of 1 Thes. 1.3. to the end of the Chapter. And further, effectual Vocation is an evident sign of Election, Rom. 8.30. And the fruits of holiness and righteousness. 2 Pet. 1. ver. 5. to the 11. Faith, love, patience, sincerity, and adhering to Christ; a delighting in the excellent ones. Consider whom dost thou love? whom wouldst thou preserve if it were in thy power? O consider this ye that hate God's people, that exclude them what you can (sometimes shamefully, though shamelessly) out of your Counsels for no other reason but because they make conscience of their ways, and the Ordinances of Christ which ye contemn; the time will come when ye shall be excluded. The ungodly shall not stand in judgement, nor sinners in the Congregation of the righteous. And let such as have these forementioned graces, rejoice; they shall grow, and at last come unto a perfect man, unto the measure of the stature of the fullness of Christ.    

ERRATA:  
In the Epist. to the Parl. pag. 3. in the Margin insert Mr. I. B. blot it out in the next pag. in the 24. l. of the 3. page for while read until. In the 6. pag. of the same lip for where read whence. In the Margin of the 7. for Brerewich read Greenwich. p. 8. l. 2. for Sermon 1. Sermons. In the book. Pag. 1. the title for Tavistook r. Tavistock. pag. 6. l. 17. for 7. put 2. pag. 51. l. 23.  word r. world, in the 46. p. l. 20. between the two words business (and indeed) insert the word Which.  
FINIS.