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iurnish'd with Guests. But then care must be tiken, to fit and prepare our selves for this holy Feast, to have on our Wedding-Garment, that we may be welcome Guests to this Marriage-Supper ., for holy things may not be given to Dogs. And what our Saviour here faid to the obstinate Jews, he faith to all impenitent Sinners , None of those Men that were bidden stall taste of my Supper.
This is the Sum of this Day's Gospel: which may teach us,
1. To magnify and adore the infinite Love and Condescension of Christ, in making such ample Provisions for us, and so graciously inviting his worthless Creatures to them. The Plenty and Costliness of his Provisions, is represented by the killing of his Oxen and Fadings, the best of his Cattel, and the choicest of his Herds and Flocks. The Freedom and Kindness of his Invitation is express'd by his bidding of many; indeed, all that by a due Preparation of themselves will come and accept of it: he calls both Jew and Gentile? Male and Female, Bond and Free ; for they are all one in Christ Jefm. By which he shews himself to be no Respebler of Persons, but in every Nation he that feareth God, and tvorketh Righteousness, is accepted of him. This is a Mercy too great to be express'd, indeed too great to be expected, had hot God of his undeserv'd Goodness vouchfafed to bestow it ., and is therefore to be own'd and accepted with all Thankfulness.
2. From the many Excuses made by the Guests for their not accepting of this Supper, we may learn the natural Backwardness and Averseness of Mankind to their own Good. Tho they were here invited to a highly honourable and beneficial Entertainment, yet every flight Pretence was thought sufficient to keep them from it, and no Intreaty could prevail with them for their own Happiness. Indeed, the Matters alledg'd by them were in themselves lawful and innocent: their buying and seeing a Farm, their providing and proving of Oxen, their espousing and enjoying a Wife, were things in their due time and place very allowable , but the fault was, the preferring these trifling and perishing matters of the World, above the weightier things of Heaven, and the great Affairs of Eternity: their minding a Farm above the Kingdom of Heaven, their taking greater care of Oxen than their own Souls, and their loving Father and Mother, Husband and Wife, more than Christ: which they that do, are not worthy of him.
3. From the Master of the Feast's great Displeasure at these things, we may learn the Danger as well as Vanity of all such Excuses: he was so wroth with them, as to threaten that they should not taste of his Supper; they should neither feed at his Table here, nor feast with him hereafter. But'tis to befear'd there are some in our days, that abstain from this Feast upon worse Excuses than these: they are loth to come, because they are unwilling to leave their Sins, and amend their Lives, or be oblig'd to such a Strictness as the holy Sacrament requires. But if those more innocent Excuses in the Gospel were not accepted, with what Indignation (think you) will those viler Pretences be rejected? Wherefore, in the last place, let us lay aside all manner of Excuses, and make our selves ready to go to the Lord's Supper • , and so by accepting of Grace now, we shall e'er long fee advanc'd to Glory.
The Epistle for the Third Sunday after Trinity.
1 St. Peter v. 5 12.
AU of you be subject one to another; and be clothed with Humility; for God reftjleth the Proud, and giveth Grace to the Humble. Humble your selves therefore under the mighty Hand of God, that he may exalt you in due time, 8rc.
TH E Collect for this Day beseeches God mercifully to hear our Prayers• , that we, to whom he hath given a hearty Desire to pray, may by his mighty Aid be defended and comforted in all Dangers and Adversities. Now because Pride and Haughtiness of Spirit is the greatest Obstacle to the Success of our Prayers, and to our Security from Dangers; and nothing conduces more to a
good good Event and Issue in both, than Humility and Lowliness of Mind : therefore
The Epistle for this Day cautions us against the one, and earnestly exhorts to the other. To which end, it begins,
First, With a general Exhortation to mutual Subjection and Condescension to each other, in these words, AU of you be subjecT one to another. There is a more particular Subjection due from Inferionrs to Superiours, wnich consists in honouring their Persons, and obeying their Laws: and this is frequently requir'd in Holy Scripture; Let every Soul be subject to the Higher Powers, faith St. Paul, Rom. 13.1. And put them in mind (faith he to Titiu) to be subject to Principalities and Powers, and to obey Magistrates j Tit. 2. 1. Wherefore ye must needs be fubjeft, not only for Wrath, but for Conscience sake; Rom. 13.8. with many other places to the fame purpose. This Subjection is to be paid only to Princes, and other Magistrates commission'd by them, whom God hath invested with his own Power to rule and govern those committed to their charge.
Bat there is another and more general kind of Subjection, that concerns all Men, Superiours, Inferiours, and Equals j who are all requir'd in some fense to be subject one to another: The younger are to submit to the elder, and the elder are to direct, counsel, and assist the younger; and Men of all Ranks and Stations are to condescend to good Offices, and be helpful one to another : there is none so high, but may and ought to stoop for the good of those beneath him ; and there is none so low, but may be serviceable to those above them. There is that mutual Dependence of each of these upon the other, that neither of them can fay, I have no need os thee; for they all stand in continual need of Help and Assistance from one another: and therefore all of them ought to be so far subject, as to be ready to all good Offices for one another. Of this Christ himself hath given us an Example •, for tho he were Lord of all, yet he took upon him the Form of a Servant, and stoop'd so low as to wash his Disciples Feet, merely to teach us to do likewise. There are some, and those many times of very mean Rife and Rank, that affect more Power, and assume to themselves more Honour than belongs to them j they would fain be seen and thought to be somebody, which makes them oftimes Busy-bodies in other Mens matters, and Medlers in things which they neither understand, nor appertain to them: as if they had all Wisdom,
Vol.IV. Pasta. K and and none had Wit enough to do their own business without their Advice. Such as these are so far from being subject, that they would top their Superiours, thinking themselves wiser than their Teachers or Govemours ^ and so take upon them to nose and controul their Betters. To these especially the Apostle gives this Caution, All of you be subject one to another: that is, instead of aspiring or usurping Power over others, let each of you esteem others better than your selves, and rather put your selves under, than lift your selves above them. Our Blessed Saviour finding some of his Disciples contending for Preheminence, and striving wha amongst them should be greatest, sharply rebuk'd their Vanity j faying, He that would be greatest among you, let him be at the youngerand he that is chief, as he that doth serve; adding, that he himself was among them, as one thatserveth. Luke 22. 26,27. Now,
This Subjection of one to another, is by St. er here explain'd and express'd by Humility ;, AU of you be subject one to another, and be clothed with Humility. Where 'twill be requisite to shew, what this Humility is, what it is to be cloth'd with Humility, and likewise what Influence it hath in making Men subject one to another.
For the first, Humility is a Vertue, that consists not in wearing old Clothes, or in any affected Garbs of Austerity or Mortification - , for a Beggar may be prouder in his Rags, than a good Christian in finer and more fashionable Attire: tmt Humility lies in the Heart, and consists in such a low and mean Opinion of our selves, as keeps us from overvaluing of our selves, or undervaluing of others.
There is indeed a Branch of Humility^ that resoects out Carriage towards God j and that consists in such a deep Sense of our own Vileness, compar'd with the infinite Greatness of God, as makes us to abhor our selves, and adore our Maker.
But the Humility we are here exhorted to, respects ©us Carriage towards Men, and lies in subduing all those vain and high Thoughts of our selves, as cause us to overlook and neglect our Duty to others: And so 'tis oppos'd to Pride, or such an overweening Conceit of our selves, as is apt to lift Men up, and makes them to despise others, tho many times better than themselves. Whereas Humility conlilts in having low and mean Thoughts of our selves, and being content that others should have the fame of us *, uot arrogantly assuming Honour to ourselves, but in honour preferring one auother. gut
But what is it to be clothed with Humility? The word in the Original is 'eyxop^sau'df, which signisies the putting on of a Coat .or Garment peculiar to Servants, by wearing whereof, as by a Livery, they were distinguish'd from others, and known to whom they belong'd: The Expression gives us to understand, that Humility is the Badg or Cognizance of a good Christian ^ and to be cloth'd with it, is to wear Christ's Livery, and to be known to be his Disciples: for he himself was meek and lowly in Heart, Mat. n, 28. and would have the same Mind to be in as teas in him, to stoop even to the Form of a Servant Phil. 2. In tcken whereof, we are to put on Humility as a Mark of Christ's Followers, and that too not as a loose Garment, that may be put off again, and laid aside at pleasure-, but so to be cloth'd with it, as never to change, or be uncloth'd again .. for Humility is a Garment, which tho it may look fcare or coarse, yet will never wear out, or be out of fashion j for no Garb is so becoming, or renders us more amiable in the sight of God or Man. 'Tis indeed the best of all Garments, for 'twill keep us warm in all Times and Conditions j 'tis not only Clothing, to guard us from Cold and Nakedness, but like a Coat of Mail defends us from all Assaults of our Enemies. In a word,
Humility is a Garment that answers all the Necessities, and secures from all the Dangers of the Soul: 'tis an Ornament in fair Weather, and a Safeguard in foul; for it adorns Prosperity, and succours in Adversity. It enamels other Vertues, and like Charity covers a multitude of Sins. And therefore above all things we should be clothed with Humility or, as the word signifies, be so girt about with it, as never to part with, or depart from it.
But what Influence hath this Vertue in making Men subject one to another? Why, much every way: for as Pride lifts Men up in their Thoughts above others, and so they come to despise and look down with Contempt upon those they think beneath them, by which it occasions great Disorder and Disturbance in the World i so Humility, on the other hand, makes Men low in their own eyes, by which they become yielding and condescending to another, and so hush up many Quarrels and Contentions. Solomon tells us, that 'tis the proud Heart that stirreth up Strifei and only by Pride cometh Contention: whereas Humility leads to Peace, and puts Men upon the study of Quiet, by doing their WB Business, without meddling or interposing in the Af
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