men may look upon him and be taken with his perfect beauty Come and buy Isa 55.1 ye can bring nothing to purchase Gospel-provision but ye may make it as truly yours as any thing you have bought is yours by your applying it by a true and lively faith Come also and eat Isa 55.1 Labour to taste the sweetness of this Gospel-provision in a way of experience live so that it may appear you are nourished by Gospel-food Finally come and rejoyce together Psal 95.1 give thanks for all those Gospel-mercies he bestows upon you Quest Here it may be demanded who should come Resp. 1. Come ye distressed souls that know not where to have ease elsewhere Come all ye that labour and are heavy laden Matth. 11.28 steep your souls in this sweet sentence of our Saviour 't is a precious cordial Mr. Midgeley sometime Minister at Ratchdale in Yorkshire A remarkable story oppressed with melancholy and sad temptations to self-murder and going down to the water-side to drown himself having the new Testament in his pocket took it out and opening it happily cast his eye upon this Text come unto me all ye that labour c. whereupon he was so supported that he uttered these words sayest thou so then will I not drown my self Ah precious word of God! 2. Come ye empty souls that have no money Isa 55.1 that are sensible of your own wants and worthlesness 3. Come ye hungry and thirsty souls that would fain have supply Rev. 22.17 here ye may fill your souls to satisfaction 4. Yea come who will come Rev. 22.17 ye that are willing to take Christ upon Gospel-terms ye shall not go without him Motives to perswade you thus to come 1. Consider Christ cometh down who is the true bread of God John 6.33 he came among us that we might come to him 2. Doctrine comes down and that like rain which shall not return without some effect wrought Isa 55.10 11. God speaketh out of his holy Temple â—h the sweet distilling voice of God in the Gospel 3. Grace comes down the gracious working of God's holy spirit Jam. 1.17 Consider what entertainment ye shall have 〈◊〉 ye come 1. If ye will 〈◊〉 ye shall be most heartily welcome Christ â—aâ—th Him that cometh unto me I will in no wise 〈…〉 John 6.37 If you trust your souls in his hand they shall not miscarry 2. If you now come to Christ by his spirit he will one day come in his own person to fetch you John 14.3 like a bridegroom who having prepared all at home cometh himself and fetcheth his bride and doth not send for her by others because it is a time of the nearest and milest kind of love 3. If you will not come at God's call to obey him God will not come at your call to relieve you Prov. 1.28 Nay inâ—â—eâ—d of this voice come there will be that voice Go or depart from me ye carsed Matth. 25.41 what amazing horrours will then possess you CHAP. VIII For all things are now ready THis clause gives us the reason of the foregoing words All things Some of the Fathers understand these words of both Testaments all the holy Scriptures Others of the mystery of the Gospel in every part of it We may take the meaning of these words of Christ in those other words of his Apostle St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim usurpatur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus rei causa petenda est ex ombiguo Ebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod parationis firmationis notitionem babet all things appertaining to life and godliness 2 Pet. 1.3 Are nâ—w ready Now since the time oâ— Christ's coming in the flesh all things are ready The Greek word in the Text for ready is such a kind of readiness wherein there is sureness firmness compleatness and that according to divine destination So Amamâ— and the ancient Helleâ—â—ises do use the word Hence I observe Sect. 1. Obser That all things appertaining to man's happiness do now appear to be in readiness Matth. 22.4 All things may be said to be ready I. In metaphorical or borrowed words answerable to the language of the Text. 1. The house is prepared wherein this Gospel-provision is made Wisdom hath builded her house she hath hewen out her seven Pillars Prov. 9.1 This wisdom is Christ The house built is the Church 1 Tim. 3.15 that is the mountain wherein the feast of fat things is made The Hebrew word for wisdom is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be honor is causa or by an Ellypsis as if it were wisdom of of wisdoms Junius renders it summa sapientia that is the upper room wherein this supper of the Lord is eaten This is that building of living stones spoken of 1 Pet. 2.5 that select company unto which God adds those whom he intends to save Acts 2.47 the hewing of seven pillars is the laying of a firm foundation such as the gates of hell cannot prevail against the Church of God Matth. 16.18 and the pillars hewen may signifie that spiritual beauty which accompanies the Church's spiritual safety 2. The beasts are killed of which this Gospel-provision consisteth ver 2. the Oxen and fatlings of the King of Kings Matth. 22.4 the typical sacrifices are slain and so is the real sacrifice Christ the Scripture speaks of him brought as the Lamb to the slaughter and he is the Lamb slain acceptable to God nourishing us 3. The wine is mingled which belongs to this Gospel-provision ver 2. mingled either with spices to make it the more delicious or with water whereby Wine in those hot Countries was cooled and became the more refreshing such mingling kept from enflaming those that drank it Hereby is intimated the delicious or refreshing dainties in the Gospel Isa 55.1 4. The Table is spread or furnished by which this Gospel-provision is set forth before others ver 2. The shew-bread is set down which of old represented Christ's body both natural and mystical Christ is evidently set forth before our eyes in Gospel-ordinances Gal. 3.1 5. The attendants are in a waiting posture by whom this Gospel-provision is serv'd unto others Wisdom hath sent forth her Maids ver 3. that is messengers and dispensers of holy things Not that Maids or Matrons or any women are allowed to be Ministers but the allegory is prosecuted with correspondent terms Christ being compared to a Queen the Pastors and Teachers are resembled to Maids of honour Sect. 2. II. In proper and plain words All things are ready thus 1. Litera Scripta Manet The mind of God concerning the salvation of all his elect is ready the foundation of the Lord standeth sure 2 Tim. 2.19 their names are already written in the Book of Life and what he hath written he hath written it shall there abide 2. The work of Christ for the recovery of lost man is ready that
the Bramble a base Plant usurping Authority when the more noble Trees the Olive the Fig-tree and the Vine refuse it In a word that the good man is compared to the green-tree and the wicked unto the dry The Scripture is very copious in borrowed expressions and partly for our weakness condescending to us to make us to understand the deep Mysteries of God by earthly things It sets forth Christ as one noteth 1. From inanimate things from the Sun the Stâ—r a Rock 2. By vegetative the Root the Branch 3. From sensitives the Lion called the Lion of the Tribe of Judah 4. From Rationals the Son of man to shew that Christ is all in all Parables are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the nature of the thing doth make the comparison as in that of the seed the variety of increase by the word preached is expressed by the greater or lesser increase of the grain according to the ground whereon it falleth Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the disposition or affection makes it as when Christ compareth himself to Children piping and dancing to express the mild means he used for the saving mens souls Or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a passion or perturbation makes it as when Christ's coming is resembled to a Thieves Burghlary or to a woman's travel for the suddenness and affrightment Or 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the action is only brought for comparison as in the Parable of the unjust Steward Luke 16.6 that as he made friends of his Masters money against an hard time so should we of the goods lent us by the Lord by giving alms to the poor whose prayers may help us in the day of tryal Our Saviour was frequent in the use of Parables in his discourse and doctrine and therein he acommodated his speech to his Auditors The Jewish Nation was much used to Parables as appears by the doctrine of the Prophets of old So the corruption of the Church is set forth by the similitude of a degenerate Vine Isa 5. and of a most unclean harlot Ezek. 16.30 31. c. we read Ezek. 21.2 6. Of a Parable of a Wood to be burnt with fire then the Prophet is commanded to turn his speech to the men of Jerusalem and to denounce destruction to them from ver 7. ad 10. at length he is commanded to sigh and groan and lament bitterly even to the pain of his loins And if they enquire into the cause of these things to answer because evils are coming at which every heart shall melt away Now by this kind of language Christ took a course to enflame their minds after Gospel mysteries And albeit divine mysteries were veiled in the Parables as barely propounded to the reprobate world making them the more inexcusable through the just judgment of God yet these mysteries were revealed by Parables as clearly expounded to the elect through the goodness of God in Jesus Christ But although Parables do familiarly explain and illustrate divine truths yet they darken divine truths to some to whom it is not given to know the mysteries of the kingdom of heaven and our Saviour saith that therefore he spake in Parables to them because they seeing saw not and hearing heard not nor did they understand A singular judgment of God on them for their contumacy and contempt of the Gospel It is an observation of Oleaster that the holy Prophets especially to great men spake most in Parables that since the people were so shy of naked truth it might be presented in some Guise Doubtless the design of our Saviour in laying things under parabolical expressions and as it were out of sight was that his hearers might seek out the things hereby intended with more diligence and find them with more pleasure for this way of Illustration makes things very delightful and pleasant and it is not only a way whereby the ignorant may be made to understand but the scope of them being once found it will then appear that no falshoods but real truths are contained in them because truths not falshoods were not only intended but signifyed by them and so Parables are not only lawful but commendable and very grateful to the ingenious Reader or Hearer How then should every one desire to know the meaning of Scripture-parables as Christ's Disciples came unto him saying Declare unto us the Parable of the Tares of the field Matth. 13.36 that so they may come to the clear and sound knowledge of divine truth Parables are pleasant like a Picture drawn with lively colours And profitable also Galeacius Caracciolus that noble Marquess of Vico was converted by a similitude used by Peter Martyr in a Sermon seconded with private discourse Much honoured in the Lord Here you have in this ensuing Treatise which I humbly Dedicate to you a judicious Explanation and faithful Application of one of our Saviours Parables The Parable of the Great Supper to which many Guests were invited The Author was better known to you than to my self yet not altogether a stranger to me He was not only a word-man but a work-man a work-man that needed not to be ashamed a pattern of wholsome words in sound teaching a pattern of good works in well doing so that a man might read his Sermons written as it were in the lines of his life He was a light of direction in teaching and a pattern of perfection as it were in his life His Preaching and his Practice his Words and his Works agreed together The Law of God is a Lanthorn good example bears it it is safe following him that carrys the light That Minister only know how to speak well that hath learned to do well Then doth the seed of the word bring forth fruit when the godliness of the Preacher doth water it in the breast of the Hearer Thus eraving pardon for this my boldness that the Lord may add to those gifts and blessings he hath bestowed upon you is the prayer of Your most humble and affectionate Servant in the Gospel W. GEARING Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge THe Protestants Triumph being an exact answer to all the sophistical Arguments of Papists By Ch. Drelincourt A Defence against the fear of Death By Z. Crofton Gods Soveraignty displayed By William Geering The Godly Mans Ark or City of refuge in the day of his distress in five Sermons with Mrâ—s Moores Evidences for Heaven By Ed. Calamy The Almost Christian Discovered or the false Professor tryed and cast By Mr. Mead. Spiritual Wisdom improved against temptation by Mr. Mead. The Doctrine of Repentance Heaven taken by Storm The Mistery of the Lords Supper A Divine Cordial A word of comfort for the Church of God A Plea for Alms in a Sermon at the Spittle The Godly Mans Picture drawn with a Scripture-pensil These seven last were written by Tho Watson The True bounds of Christian freedom or a Discourse shewing the extents and
and Warrants run in the name of the supream power so must the word preached in the name of God II. If we look at the word which is spoken it must be spoken 1. Gravely according to the weight of the matter and majesty of the stile There should not be an affected language but sober expressions subservient to the matter 2. Methodically according to the distinct heads of divinity held forth in the Scripture 1 Cor. 15.3 3. Pertinently according to the particular portion of Scripture which is fixt upon keeping to the matter in hand as Sr. Paul doth in the confirmation of the Resurrection A man may speak according to truth or the word in general when he doth not speak according to his Text or the Scripture which he quoteth III. If we consider by whom the word is spoken it must be spoken 1. Understandingly and that according to the analogy or proportion of faith 2. Resolvedly in an open and free manner boldly declaring the word of God 2 Cor. 4.13 Rom. 1.16 being ready to defend what we deliver 3. Affectionately Phil. 3.18 our Sermons should not only be informing but enflaming affectionate speeches help much to work upon affection and they seem to flow from affection IV. If we look at those to whom the word is spoken it must be spoken 1. Audibly with the voice so lift up as the standers by may take it John 7.37 the lungs are of use as well as the brains in the ministerial employment 2. Plainly 2 Cor. 3.12 speaking in a familiar speech not uttering fine phrases like painted glasses which makes a shew but keeps out the light we must speak to the capacity of all sorts of hearers Qui pueriliter populariter trivialiter simplicissimè docent optimi ad vulgus sunt concionatores Luther The learned can understand plain words but the unlearned cannot understand elegant words 'T is best therefore to use those words which all know 3. Distinguishingly separating the precious from the vile Jer. 15.19 giving unto each the portion belonging to him for this end a Minister had need observe the carriage of his people that he may accordingly discharge his duty towards them Quest 3. How doth this appear to be the way that God makes use of Resp. 1. The Scripture-rule illustrated with instances cleareth this The Rule is Rom. 10.14 15. The instances are that of St. Peter sent to Cornelius Act. 10. That of Ananias sent to St. Paul Act. 9. 2. The daily experiences of Saints confirm this Where is the man or woman that hath received any of the gracious workings of God's spirit and have not received it this way CHAP. IV. Use 1. THis may inform us of diverse things 1. That the gift of utterance is very requisite for a Minister Eph. 6.19 for Ministers are spokes-men by their office Isaiah was bid to lift up his voice like a Trumpet which yieldeth a loud a distinct so and. John Baptist's language was as the voice of a cryer Matth. 3.1 which is a stretched out voice and an authoritative voice yet should a Minister take heed he be nothing but voice an empty sound 2. The calling of the ministery is very useful 't is to bespeak souls for heaven by inviting them to accept of Gospel-provision Tit. 1.2 3. none need think it too mean a calling for their children the honourableness and usefulness of preaching may be estimated by the preciousness of souls 3. See Mr. Hieron his preachers plea. How foolish are they who account preaching of a plain Sermon to be a poor way of profiting an intelligent man in respect of the reading of a Learned book And upon this account many I fear absent themselves from hearing thinking they have a tolerable excâ—se yea some have been observed to be so irreverent as to read a book in Sermon time But know it is the word spoken nor the word written is the ordinary way of salvâ—â— on the foolishness of preaching 1 Cor. 1.21 not but that to real good books is a good exercise if it be done in its proper time Use 2. Ministers should not only preach with their tongues Sanctiores sunt aures plebis qâ—am corda sacerdotum Milar but likewise with their hearts feelingly The heart is the best Oratory St. Paul's spirit was stirred within him to preach against the Idolatry of the Athenians Act. 17.16 'T is a sad complaint of Hilary that the peoples ears were better than their Teachers hearts Ministers should also preach with their lives Phil. 3.17 20. Aristotle saith that a good Oratour must be a good man There be many preachers saith Calvin very clamorous in declaiming against the sins of the people but do no good because the people see they are not moved themselves with what they preach to others Christ preached often when he opened not his mouth as Theophilact observes Theophilact in Mat. 5.2 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life and by his miracles Consider further though preaching be the ordinary way of conversion yet reading the Scriptures is very useful and necessary Junius turn'd from Atheism to Christianity by reading the first Chapter of John Christ bids us search the Scriptures John 5.39 God can also make Christian conference effectual Moreover it is not the breath of a man but the inspiration of the Holy Ghost which worketh conversion and God's spirit doth not tie himself to means though he tie us but bloweth as the wind where he listeth And this spirit may breath into little children as well as into grown men they may have the teachings of God though they are uncapable of the teachings of men CHAP. V. Use 3. LEt us be thankful to God that the word of faith is so nigh us in the preaching of the word Rom. 10.6 7 8. that Manna falls at our very doors 't is but stepping out and taking it up If Plato could bless the Gods that he was not only a man but a Graecian and Athenian and that he lived in the days of Socrates if Bucholcerus counted himself happy that his birth fell out in Melancton's time how may we bless God for the many helps we have to attain saving knowledge Therefore 1. Speak to God in prayer before you come to hear that he would bless the word to you when you do hear 2. Diligently attend to God's word which is spoken Eccles 5.1 Be not praying or reading when you should be hearing Our King Edward VI. heard Sermons with great reverence penned them with his own hand and diligently studyed them afterwards Constantine the Great in hearing the word would many times stand up all Sermon-while and when some of his Courtiers told him it tended to his disparagement he answered that it was in the service of the great God who is no respcter of persons 3. Be affected with the word you hear The word preached doth as it were represent truth before the eyes Gal. 3.1 Thus the Prophets were to shew the people
disswade others from the profession of the Gospel they are not so furious and imperious as to tyrannize over the consciences of others Sect. 2. Now that those who are not wilful opposers yet are no fast friends of the Gospel may thus appear 1. Though they do not condemn the Doctrine of the Gospel yet if they do not obey it they do not receive it by faith nor express it in an holy life St. Pauls Doctrine came to the conscience of Felix to awaken and affright him but he would not let it come to his heart to rectifie and reform him he could not but receive that Doctrine in the fear of it but would not receive it in the love of it 2. Though they may reform something yet they will not reform every thing that is amiss Herod in hearing and seeing John did many things yet he would not part with his Herodias Mark 6.20 3. Though they do not persecute the preachers of the Gospel yet they do not prize them so as to improve the advantage by them neither are they much troubled when others do abuse them like Gallio caring for none of these things Act. 18.17 4. Though they disswade not others from the profession of the Gospel yet they dishearten others by their careless practice The example of some hath a special influence into the practice of others Now these presume to fare the better for Gospel-messengers by their seeâ—ing to or for the Ministers when they are in distress as Saul did for Sâ—muel 1 Sam. 28.15 when men are in danger or near to death then they would have a word oâ— petition spoken for them a word of counsel spoken to them a word of approbation spoken of them Then they cry oh Sir pray for me speak some words of comfort to me what think you of me c The grounds of this their presumption are these 1. They presume upon their eating and drinking in the presence of Christ and his Ministers Luke 13.26 which may be understood either civilly or spiritually If civilly then they presume upon their acquaintance with the messengers of the Gospel eating and drinking is a sign of familiarity Thus many may think they shall fare the better for their acquaintance with such and such ministers whom they have invited to their table whom they did familiarly discourse and converse with If spiritually then they presume upon their participation of Gospel-ordinances with them they think to fare the better for those ministers who as God's messengers have distributed meat and drink at the Lords table But those that partake of the sign of the body and bloud of Christ and not of the thing signified will be miserably deceived 2. They presume upon the teaching of God's ministers among them that is they rest upon the enjoyment of a good minister Some cry out we have a good Church-man in our Parish we have one that tells us the truth and takes pains with us and so by the grace of God we shall do well enough though they never mind the walking answerable to their teaching CHAP. VIII Use 1. THis informs us that the apprehensions of natural men are very much darkened for the present they think to fare the better for the messengers of the Gospel though they refuse the message of the Gospel as though ministers were mediators to give God a ransome for their hearers This shews us also that such mens expectations will be very much frustrate for the future They will not be advantaged by another who have no grace for themselves Matth. 25.8 9. The just shall live by His faith Habak 2.4 Every one must give an account for himself in his own person for what he hath done in the flesh 2 Cor. 5.10 men cannot be Advocates one for another at God's Tribunal to make a bad cause good by colouring it over with a few fair words Use 2. For Caution Though some do vainly presume to fare the better for Gospel-messengers yet others may truly hope to fare the better for them viz. such as receive the Gospel-message For as whatsoever the faithful ministers of the Gospel do bind on earth shall be bound in heaven so whatsoever they shall loose on earth shall be loosed in heaven Matth. 16.19 that is declaratively pronouncing the sentence of God's word either for or against men according to the ways they walk in for what any minister doth beside the Rule is of no force Use 3. Then do not think to fare the better for Gospel-ministers if ye refuse the message of the Gospel if you slight the news of the Gospel then know though the most eminent servants of God were residing with you they could do you no good Though Nâ—ah Daniel and Job were among you they should but deliver their own souls Ezek. 14.14 16 20. These were persons eminent in holiness high in the favour of God yet Noah could not keep off the flond from the old world nor Daniel the captivity from the Israelites nor Job the stroke from his children Again though Moses and Samuel stood before me saith the Lord yet my mind could not be toward this people Yea though the prayers of the most eminent servants of God were pouring out for you they could do you no good Sodom was destroyed notwithstanding Abraham's prayer for it Moreover though ye have the Books and Writings of the most eminent ministers read them and know them yet if you do not live according to them all is nothing Receive ye the message of the Gospel truly that so ye may fare the better for God's ministers eternally Receive it as it is indeed the word of God and not of man 1 Thes 2.13 receive it with the exactest attention and reverence and with the most absolute faith and credence Many hearers regard the word no more than as a tale that is told them Oh receive it in the love of it which is the way to be saved by it 2 Thes 2.10 light in the law of God in the inner man Truth is the food of the mind let your hearts be pleased with it as your palats are with delicious food Receive it in the practice of it shew it forth in your lives that you may be filled with the fruits of righteousness Phil. 1.11 SERM. X. Luke 14.20 And another said I have marryed a Wife and therefore I cannot come CHAP. I. THese words contain a third excuse which another of the Gospel refusers makes in which we have first the allegation of the plea then the peremptoriness in urging it The plea alledged is I have marryed a wife In this as in the former the fault is in the abuse of what is lawful The marrying of a wife is lawful Innumeri sunt qui prooter uxores pericrunt plurimae uxores quae propter viros in gehennae supplicium detrusae sunt Salmer and very expedient but the hindring a mans self by it in the way to heaven is very bad There are many that perish because of
come upon you if you beat it back it will return to them Mat. 10.13 Consider ye it is not the presence of ministers in your streets will serve you in any stead unless you make good use of them There be those will make this their plea before Christ at the great day Thou hast taught in our streets Luke 13.26 If ye make no good use of the messengers of the Gospel in your streets whom God sends in mercy you may have other kind of guests in your streets whom God sends in judgment The sword may be in your streets Chariots raging in your streets Nah. 2.4 the wounded in the streets Lam. 2.12 carkases torn in the streets Isa 5.25 pestilence may be in your streets Ezek. 28.23 famine may be in your streets Isa 24.11 As these judgments have been and are in the streets of others God grant that there may be no such complaining in our streets Psal 144.14 SERM. XIII Luk 14.21 And bring in hither the poor and the maimed the halt and the blind CHAP. I. THese words contain the final cause of the former viz. the end why the Master of the feast bid his servant go out quickly into the streets and lanes of the City it was to bring in hither the poor and maimed c. where observe first how the guests come unto this gospel-provision it is by being brought in hither whither they are invited Hence I note Observ God sends the messengers of the gospel out to bring the gospel-hearers in Matth. 28.19 20. we have heard how and whither the messengers are sent out now we are to enquire how they are to bring in hearers The notation of the Greek word used in the Text will give us some light here while we consider the several acceptions of the word 1. It signifies to bring in by way of discovery as an Introduction in a Book which serves for the help of the Reader that he may gain the more exact knowledge of what is written An introduction is a writing Introductio est scriptia qua prima urtis alicujus elementa tradimus ad eam lectores velut introdâ—cimuâ— i. e. ad ejus cognitionem wherein the first Elements of an Art are delivered by which that Art or Science is the more easily learned Thus ministers Sermons should be as introductions to shew their hearers the way how to attain saving knowledge I shew unto you saith St. Paul to the Corinthians a more excellent way 1 Cor. 12.31 Thus then Bring them in that is shew them the way wherein they should walk Isa 30.20 21. point out Jesus Christ to them who is the way John 1.29 2. It signifies to bring in by way of authority as a citation or summoning into a Court of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost so Demosthenes makes use of the word So should ministers warn and teach men that they may present them perfect in Christ Jesus at his Tribunal Col. 1.28 that they come to trial and abide the trial so should we bring men in that they may be found to praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 3. It signifies to bring in by way of conjunction as two streams or Rivers are brought into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer the strength of them brought into one channel that did run into two or more So Homer useth the word So preachers should labour to bring their hearers into one way who go in several ways Other sheep have I saith Christ and them also must I bring and there shall be one fold John 10.16 This mâ—st be their work who are shepherds under Christ CHAP. II. Now for the manner of this bringing in it must be 1. BY convincing arguments with plainness and fidelity telling them of the necessity of Regeneration faith and repentance unto eternal life reasoning out the case with them concerning the worth of a soul the danger of a natural estate the uncertainty of this world the eternity of that which is to come the hatefulness of sin the loveliness of grace the incomparableness of Christ 2. By affectionate expressions making use not of exasperating but mollifying language Phil. 3.18 19. for grace is not enforced but distilled into the mind exhortations should proceed from compassion Words should be fitted to the matter for the more ready conveyance of it into the hearts of the hearers 3. By an exemplary life answerable to the Doctrine which is delivered a sober grave holy example The preacher of good Doctrine must likewise be a pattern of good works Tit. 2.7 The truth of this point will appear if you consider 1. The nature of men to whom the Gospel is sent they are rational creatures and so to be wrought upon in a rational way by bidding them Consider their ways Hag. 1.5 to commune with their own hearts Psal 4.4 this is the way to illighten the understanding 〈◊〉 perswade the will to stir up the affections 2. The nature of the Gospel which is sent to men Fides estratio Christiani hominis Luther it is a reasonable service Rom. 12.1 In those points of Christianity where there is no reason for the thing believed yet there is very good reason for the belief of the thing and that because of the Authority of the speakèr 3. The nature of that happiness which is the fruit of the Gospel this is suited to a rational creature here is truth in it which is the object of the understanding and Good which is the object of the will John 17.3 Quest Whether are Gospel-messengers to bring in men Resp. It is said Bring them in hither in general that is into the nouse of God 1 Tim. 2.13 or into the Garden of Christ More particularly thus 1. Into the unity of the faith Eph. 4.13 to partake of the Doctrine of Christ 2. Into the bond of peace Eph. 4.3 to partake of Christian fellowship maintaining communion with them who agree to walk according to the order of the Gospel CHAP. III. Use 1. THis informs us that men naturally are without Eph. 2.12 without Christ all out of him are without life 1 John 5.12 Without the common-wealth of Israel Those that belong not to Christ as the Head belong not to his Church as the body without the Covenants of promise They who have not to do with the Church have nothing to do with the priviledges thereof Why the Covenant though but one is put in the plural number and why the promises though many are put in the singular number Bezain Eph. 2. Beza gives the reason because the Covenant was often renewed and because the promises are all but one in Christ Jesus 2 Cor. 1.20 without hope it is onely the heirs of promise that cast the Anchor of hope into heaven Heb. 6.17 18 19. others may presume but hope they cannot he that hath no hope of an happy life hereafter will not trouble himself about leading an holy life here