presence Guilt cannot endure the thoughts of a Judge when our Saviour would resemble our apostatized nature in a Parable he doth it by a prodigal's going into a far Country Luke 15.14 Thus men naturally and voluntarily oppose the kingdom of grace and what is this but to exclude themselves from the kingdom of glory for they who now bid God depart from them as obstinate creatures God will one day bid them depart from him as cursed creatures Use 2. Yet this doth not make but many may partake of Gospel-mercies in the kingdom of grace and yet never come to glory Nay the higher their priviledges have been the greater their damnation may be Ingentia beneficiaâ— flagilia supplicia if they abuse those priviledges Mat. 11.22 Men are therefore the worse because they had the advantage to be better If Turks and Indians shall be damned surely propâ—ane and hypocritical Englishmen shall be double damned Infidelity is a worse sin than Sodomy because it refuseth the remedy provided for all sin CHAP. VII Use 3. WOuld you come into the kingdom of glory then be exhorted 1. To come into the kingdom of grace subject your selves to that kingdom of heaven which God hath erected here upon earth in the dispensation of the Gospel we may try our selves herein by those several resemblances whereby our Saviour sets forth the nature of this kingdom 1. 'T is compared to good seed In pretio in promisso in pâ—imitiis Matth. 13.24 Which is operative and brings forth fruit like it self It is called the kingdom of heaven in the price promise and first-fruits That spiritual principle which is called the seed of God makes us like to God and tends to the full fruition of God in the other world 2. 'T is like unto a grain of Mustard seed Nusquam magis tota natura quam in minimis which though a small grain produceth a great Tree ver 31. Thus the word of this kingdom though little at first in appearance it produceth great effects 3. It is like unto Leaven ver 33. Which soon dâ—ffuseth it self into the whole lump All the faculties of the soul partake of the power of grace where 't is implanted in truth 4. 'T is like unto a Treasure ver 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is an heap of precious things laid up for future use The word of this kingdom is hid within the heart both the word of precept of promise and threats all which kinds and all the particulars under them are of special use for the well ordering of our conversation 5. 'T is like unto one Pearl of great price ver 46. Christ alone as held forth in the Gospel and bearing sway within the heart is more to be prized than all things else 6. It is like unto a Net ver 47. St. Basil comparing the Gospel to a Net make 's hope to be the Cork which keeps it always above water and fear to be the lead which sinketh it 2. Live as under the Laws of this kingdom of grace 1. Perform allegiance unto God yield your selves unto him Rom. 6.13 Princes do claim tribute and homage and the persons of the subjects as occasion serveth are to be at their service may not God do the like 2. Expect protection from God draw nigh to him Jam. 4.8 Put your selves under his wings to live under divine influence Spirits may have converse with one another though at a distance Thus our souls may have communion with our father which is in heaven Here put forth an act of faith to cast your selves upon God an act of fear to keep you in aw of God that ye may be sincere in his presence Loose anâ— regardless persons are far from God walk before me and be upright Gen. 17.1 Those that would sit down with Abraham in the kingdom of heaven Matth. 8.11 Must now walk with Abraham as before the Lord. 3. Pray that the Territories of this kingdom of grace may be enlarged more and more upon the face of the earth Matth. 6.10 That saving health may be made known among all Nations 4. Prepare for the translation of the kingdom of grace into the kingdom of glory when this mediatory kingdom shall cease and God shall be all in all 1 Cor. 15.24 28. When Christ shall reign without Adversaries and without outward means and ordinances so live that ye may be able to say in truth of heart come Lord Jesus Rev 22.20 SERM. II. Luke 14.16 Then said he unto him A certain man c. CHAP. I. YOu have heard of the occasion of these words both remote and immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatio comparatio qua res diversae ostenduntur in aliquo esse similes we are now to enquire concerning the form of them and that is parabolical this form of speech is frequent in Scripture whence I observe Observ It was our Saviour's usual manner when he was upon the earth to speak in Parables Matth. 13.18 24 31 33. A Parable is an artificial framing of some thing in manner of an History Parabâ—la est râ—rum sive veraruâ— sive verisimilium ad aâ—iud significan dum apposita artisiciosa narratio by way of comparison to illustrate something else The substance oâ— these words is set down by several Authors cited by Salmeron Hierom â—lemens Aâ—exandrinuâ— and others Yet the word Parable in Scripture-sense is dâ—versly taken As 1. For a Type Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The exemplar of something which in due time was really to exist The ceremonial service which figured and shadowed out Christ coming in the flesh and entring into glory is there called a Parable 2. For a similitude Thus Isaac's deliverance from death after God's probational precept and Abraham's intentiâ—nal act to put him to death was a Parable Heb. 11.19 A Figure Similitude or Representation of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. For a Proverb a common speech taken up in any Country whereby a plain truth is spoken in figurative terms Lukâ— 4.23 Aâ—ages are witty and summary sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. For â—n excellent and mysteriâ—us saying Psal 49.4 Yet the former description is the proper meaning of a Parable according to the tenor of this Parable we have in hand and others Those Divine truths which are most necessary to be known Christ spake in Parables As 1. The Apostacy of man by nature This is shewn in the Parable of the Prodigal son going into a far Country Luke 15.13 And wasting his whole substance with riotous living not caring to save any pâ—râ— we are utterly undone we have nothing lest that good is 2. The recovery of man by the provision of the Gospel This is shewn in our present Parable ver 23. God is willing that the many mansions in heaven should be filled up with the many fallen creatures upon the earth closing with that grace which he tenâ—ers to them 3. God hath his
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
Ezr. 9.13 14. if God renew our lives should not we renew our obedience The reasons why we should thus spiritualize earthly things are these Reas 1. God hath appointed all things here below to raise us up unto him who is above Job 12.7 creatures are glasses to represent the Creatour Seculum Speculum They have a teaching voice they read us Divinity-Lectures of God's providence The world below is as a glass wherein we may see the world above they who cannot read other books may read the Volume of the creatures here they may run and read This is the plow-mans Alphabet the Sheepherds Kalendar the Travellers Perspective The least creature hath some lively resemblance of the great God 2. This is the way to have always an heaven upon the earth which we should aspire after Psal 73.25 'T is said of two worthy Divines the one reconciled heaven and earth Mr. Ball Mr. Dod. because worldly occasions did not distract him in heavens way The other turn'd earth into heaven by a spiritual improvement of all earthly affairs CHAP. IV. Use 1. HErein ye may see a main difference between the children of this world the children of God The children of this world are like little children who finding a picture in a book do graze upon and make sport with it but consider not who it is but God's children are like those men who examine the story the picture representeth they will pick some farther matter out than that which is represented to the eye Here we may also see how far they are from spiritualizing earthly enjoyments who abuse them unto wickedness not acknowledging from whence they come but using them contrary to the honour of the true owner of them Hos 2.5 This is fighting against God with his own weapons heaping sins against him while he heaps kindnesses upon them Great ingâ—aâ—iâ—ude Use 2. Take this by way of caution our spiritualizing earthly things is not the same with God's spiritualizing us When he spiritualizeth us he changeth our natures turning our sinful qualities into spiritual pulling down one frame and setting up another 2 Cor. 10.4 5. But when we spiritualize the creature we do not change the nature of it we only make use of it unto such spiritual ends Moreover though true Christians do spiritualize earthly things yet there be those who are called Christians that carnalize spiritual things who conceive of heavenly things with gâ—oss and carnal thoughts because they are represented under earthly terms and figures Solomon's song hath been abused by many this way Some are so drowned in natura naturata that they do not think of natura naturans Use 3. Let us all be exhorted to the practice of this truth 1. Let us spiritualize earthly possessions Make use of the goods ye possess unto those high and noble ends as everlastingly to be advantaged by them Luke 16.9 Testifie your faith by your works Rebus nâ—n me trado sed commodo Sen. and your works by the distribution of your goods look upon your houses ye dwell in but as houses of clay and think of the eternal mansions John 14.2 Our hearts should not be upon our Estates an heart surcharged with the cares of this life is like a foul stomach which unless it be emptied by a Vomit it fills the body with noysome diseases 2. Let us spiritualize earthly callings God made none to be idle Whiles ye are diligent in any particular calling spiritualize that in giving all diligence about the calling of Christianity 2 Pet. 1.10 Trade and traffick for heaven Phil. 3.20 Let saith be your factor into that far Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is the way to gain the Pearl of great price 3. Let us spiritualize earthly relations being weaned from those we do enjoy 1 Cor. 7.29 And being raised by the same to think of that relation between Christ and the soul Uxori nubere nolo meae or Christ and his Church Eph. 5.30 4. Let us spiritualize earthly affections 1 Cor. 7.30 When the affections of joy or sorrow are running see that they run in the right channel your joy for Christ your sorrow for sin 5. Let us spiritualize earthly afflictions looking upon them as tryals 1 Pet. 1.6 7. They are tryals both of corruption and grace for the consuming of the one for the refining of the other Let afflictions make you more serious to look into your ways more conscientious to look after your ways 6. Let us spiritualize earthly delights When ye see your Field or Garden bravely decked remember they are gone in an instant Jam. 1.11 Set your hearts on comforts of a lasting nature Heaven is set forth by all those expressions of delight which we are taken with upon the earth as a City a Country a Kingdom an Inheritance Rest our Fathers house Abraham's bosome Some delight in the City others in the Country some delight in Honour others in Pleasure and Prosit 7. Let us spiritualize earthly deliverances Is it such a mercy to be freed from trouble from sickness from war then what a mercy is it to be freed from hell How much are we bound to bless God for Christ who is Jesus that delivereth us from wrath to come 1 Thes 1.10 8. Let us spiritualize earthly dominions Is it an honour to be Head Governour of a Town or Ruler of a Nation what will it then be to be Judges of the world and such honour shall all the Saints have 1 Cor. 6.2 As Christians should not disdain those below them so they need not envy those above them To direct you therein use these means 1. Look that ye have a spiritual mind As the eye is the light of the whole body so is the mind of the whole man Matth. 6.22 An impure mind is like mud water but a pure mind is like clear water whereby other things look clear 2. Maintain spiritual converse and society where ye may hear spiritual discourse Heb. 10.25 Holy Conferences wherein Christian experiences are related are great advantages unto this To move you hereunto Consider Mot. 1. If you do but enjoy the bare use of earthly things you live not only beneath Christians but beneath men The very beasts have creatures as the objects of their sences and that in an exquisite manner 2. Those that now turn earth into heaven in the spiritualizing of earthly things they shall one day be translated from earth to heaven to the enjoyment of eternal things 2 Cor. 4.18 2 Cor. 5.1 This spiritualizing earth doth likewise make way for the familiarizing of death CHAP. V. Then said be unto him c. THis Then relateth to that When in the former verse where we have the immediate occasion of this Parable One of the guests being somewhat affected with our Saviour's Table-discourse speaks thus by way of admiration Blessed is he that shall eat bread in the Kingdom of God This eating of bread may be taken in the same sense in
which drinking of wine is taken Matth. 26.29 The phrases do import the enjoyment of eternal goods both for necessity and delight in heaven which goods are figured or shadowed out by corporal eating and drinking But our Saviour in his answer here takes that man off and us in him from a general admiration of their happiness in heaven to a particular application of the means conducing to that happiness even the receivâ—ng the grace of the Gospel which seems to be the drift and design of this Parable They that would eat bread or enjoy fellow-ship with God in heaven must first eat bread or partake of the Gospel-provision here on earth Hence I observe Sect. 1. Observ That the way to enjoy the eternal good things in the kingdom of glory is to close with the spiritual good things in the kingdom of grace 2 Pet. 1.3 Quest What are those eternal good things in heaven represented under eating and drinking Resp. 1. Most intimate and immediate union with God Eating and drinking implys the inmost uniting of the body and meat together The pious soul doth fully possess God in heaven Here we are as it were absent from the Lord but there we are present with him 2 Cor. 5.6 8. Not but that now Saints do truly enjoy God but then more intimately and fully We are now under his influence dominion and blessing but then we shall always be before his face Now Saints are as it were in the Suburbs of heaven then they shall be in the City now in the Gallery then in the Presence-Chamber There is great difference between abiding in the Presence-Chamber of a Prince and abiding within his dominion though under his protection and related to him as a servant 2. It denoteth the abundant supply of all wants Eating and drinking implys the supply of necessity the maintaining of life Here we are at continual reparations in heaven we shall not want any thing there 's a full table our present imperfections in our graces will then be made up 1 Cor. 13.9 10. And all our inabilities in our duties will be happily supplyed Now we have all the parts of the new man but then we shall have the perfect stature of the new man Eph. 4.13 There is a great difference between the rough draught and perfect draught of a Picture Now we have the lineaments and feature but then we shall have the most exquisite complexion and favour of the new creature 3. The full and familiar enjoyment of good company Eating and drinking together implys good fellowship There is excellent good company in heaven and enough of it Heb. 12.22 23. Then Saints will not be strange one to another nor shy of each other as here full oft they are 4. Compleat satisfaction in the fruition of all contents and delights Eating and drinking is for delight and merriment as well as for necessity There is feasting in eating heaven will be a continual feast and yet the stomach not cloyed Psal 16.11 Our hungring and thirsting will be turned into satisfaction when our seeking God will be turn'd into our seeing of God Sect. 2. Quest 2. What are those spiritual good things which we are to close with in the kingdom of grace represented under eating and drinking Resp. 1. Spiritual priviledges which are provided for us in the grace of the Gospel Isa 55.1 Zech. 13.1 As reconciliation Adoption Remission Sanctâ—fication Vocation Salvation Tabula post naufragium This Gospel-provision is the plank after the shipwreck or the Ark in the midst of the deluge There is no escaping destruction or obtaining salvation but this way 2. Spiritual ordinances for the conveying of spiritual priviledges and ensuring them As preaching of the Gospel administration of the Seals of the Covenant to them that embrace the Covenant In the Sacraments Christian Religion is taught as it were by Emblems and Hieroglyphicks This latter ordinance is God's ensuring office to confirm his people in the faith These ordinances are the Wells of salvation Isa 12.3 And Gospel-grace is the fountain of salvation 3. Spiritual graces for the improvement of spiritual ordinances These are the more immediate work of the spirit and so called the fruit of the spirit Gâ—l 5.22 These be the clusters of Grapes to make us in love with the Holy-Land notwithstanding all the opposition we meet with in heaven's way this fruit grows no where but in Christ's Garden Cant. 4.12 And the Vine which bears those Grapes is himself John 15.1 Interest makes for influence and so it comes to pass that Saints bear this 〈◊〉 4. Spiritual duties for the expressing spiritual graces As praying hearing exhorting one another Jude v. 20. And as Christ is given for glory and happiness so he is given for grace and likewise for duty Phil. 4. â—3 And hereby he is shewn to be Mediator of Redemption and Intercession too Sect. 3. Quest 3. How are we to close with these spiritual good things Resp. 1. We are to receive them by faith embracing the grace of the Gospel John 1. â—2 This is as it were the touching of the â—em of Christ's Garment Believing is that particular application of Christ which is represented by eating John 6.53 This cauâ—eth a sweet savour and relish in the heart 2. We are to walk as we have received Christ Col. 2. viz. by leading an holy life by vertue drawn from him through our union with him giving the world a proof in our holy life of the vertue in Christ's death for the rectifying our crooked nature So much as we have received of the knowledge of Christ so much we are to testifie of obedience unto Christ The reason why we must close with spiritual good things if we would enjoy eternal is Because the one is part of the other Saints in heaven and Saints upon earth make up but one family Eph. 3.15 'T is but one building one house and it is so contrived that we must go through one room into the other Grace is the beginning of glory some compare it to the golden chain in Homer whose top was fastned to the Chair of Jupiter grace will reach glory and it must precede glory CHAP. VI. Use 1. THis informeth us 1. That it is good for man now to draw near to God Psal 73.28 It tends to his everlasting happiness 'T is good to have our faces Sion-ward and to walk that way that we may see the face of God with perfection in Sion Upon this consideration we should be always renewing our accesses to God and to maintain such communion is the work of a Christian conversation the Lord is nigh unto all such as thus draw nigh unto him Psal 145.18 2. See their vanity who draw back from God Peccata elongant nos voluntate non loco or bid God depart from them when he comes near them in the means of grace vouchsafed to them Psal 73.27 Job 21.14 Sin divideth between God and the soul Isa 59.2 Sin maketh men afraid of God's
his Linnen cloathing used in holy vestures 1 Sam. 2.18 Pliny tells us that the cloathing of the Egyptian Priests was of Linnen and 't is thought they took the custom from the Jewish Priests who were appointed of God to wear such Garments Exod. 28.42 43. 3. His Prophetical Office shadowed out by the Ink-horn he had by his side Prophets were to declare the mind of God by speaking and writing Be further exhorted to hearken to this O ye children of men God as a certain man calls unto you O men and to you O sons of men Prov. 8.4 To the higher and meaner sort of people The poor are Gospellized saith our Saviour Smyrna was the poorest but the best of the seven Churches Well! Let all sorts of men obey this call Especially when we consider those relative words in Scripture added to this word man As 1. A King Matth. 22.1 Obey him as your lawful Soveraign 2. A Master Eph. 6.9 That Master of whom the whole family in heaven and earth is named 3. A Father The father of glory Eph. 1.17 A father that hath a kingdom to bestow upon every one of his children 4. An Husband 2 Cor. 11.2 Thus the Church of God is called the Lamb's wife Rev. 19.7 Some Husbands are fierce like Lions but Christ is gentle like a Lamb. Let such loving terms whereby God is pleased to familiarize his mercy to you perswade you to close with it SERM. III. LUKE 14.16 A certain man made a Great Supper c. CHAP. I. HAving spoken of the Maker of the Feast we are next to consider the feast which is made called here a Great Supper Some say the Gospel with the effects of it is meant by this Great Supper Others say the grace of God in Christ The bread of life say others Eternal blessedness say others All these terms amount to the same sense including all spirituals and eternals for the making up of man's welfare Quest But why is this called by the name of a Supper Resp. Some answer thus because it is the last refreshment manifest now in the latter days towards the end of the world And in respect of this supper they will have the law of nature to be as a breakfast and the law of Moses as a dinner But I suppose the meaning of the word may be best gathered from the manners of people about their daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non tam sacâ—le ut prandium â—areâ—ur nam veterâ—m prandium parcius fâ—ugâ—liù◠erat Coenâ— vero exquisitioâ— lautior quum sinitis dici laboribus genio hilariùs plenius indâ—lgevatur Caenâ— q. Kowâ— quia antiquitù◠scorsim solebant prandere Romani coenare cum amicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantuâ— The two usual times of eating both to the Graecians and Romans and Jews are those we call dinner and supper And their manner was to dine more sparingly and sup more liberally And of old the Romans were wont to dine by themselves and to sup with their friends Hither likewise the Etymologies of the Greek and Latine words refer yet must we not stand too exactly to difference words that are akin for dinner and supper are put sometimes for one another That which St. Luke here calls a supper St. Matthew calls a dinner Matth. 22.4 So that the meaning is A feast at any time of the day The Epithet Great may well be adjoyned because the provision is so plentiful for the recovery of lost man CHAP. II. HEnce I shall observe this point of Doctrine Observ That Gospel-provision for the good of souls is plentiful It is compared here and else where to a Great Supper Herodotus tells us the Egyptians had their greatest Feasts their Marriage feasts at supper It is also compared to a feast of fat things delightfully refreshing the body with Wines on the Lees well refined Isa 25.6 Quest 1. What is this Gospel-provision for the good of souls Resp. It is the only way of man's salvation since the fall begun in grace and swallowed up or perfected in glory revealed in the holy Scriptures by the Prophets and Apostles 1 Pet. 1.9 10 11 12. Quest 2. How doth the provision appear to be so plentiful how doth the feast or supper appear to be so great Resp. 1. Look at the maker of this feast it is the great God who is rich in mercy and great in love Eph. 2.4 5. Whose manifold wisdom hath appeared in the contrivance of this provision Eph. 3.10 'T is as the feast of a King and that for the Marriage of a son Matth. 22.2 And no cost is spared at such seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients had not only feasts at their marriages but feasts before and after they abounded in feasting about the time of marriage 2. Look at the materials of this feast That which is the food of the soul in the first place is Christ himself it is his body and bloud which is the bread of life the food of our souls John 60.51 52. The Great God and our Saviour the eternal son of God Moreover the sincere milk of the word is the food of the soul 1 Pet. 2.2 The word as it is God's institution without the mixture of man's traditions nourisheth the soul More particularly the promises which are exceedingly great and precious 2 Pet. 1.4 More especially the work of grace in the soul whereby it delighteth it self in fatness Isa 5.5.2 And that by a direct act receiving the grace which God offereth justifying sanctifying adopting saving grace then by a reflex act reviewing the grace which is received which more immediately tends to the comfort of the soul Sum up all this here is solidity plenty variety here is for necessity and delight for health and mirth 't is a great supper 3. Look at the vessels at this feast it adds to the greatness of a feast when 't is served in Plate Dishes Cups Flaggons Candlesticks and all in Plate The vessels of the Sanctury were of pure gold Exod 27. The vessels wherein Gospel-provision is serv'd are ordinances And what is said of one ordinance the prayers of Saints may be said of all ordinances of Christ that they are golden vials full of odours Rev. 5.8 Ordinances purely administred according to their Primitive institution 4. Look at the guests of this feast such as sit down and feed on the food provided they are persons of great worth such as obtain like precious faith with the Apostles and Prophets 2 Pet. 1.1 Who sit down with Abraham Isaac and Jacob Matth. 8.11 They are such as are cloathed with the Righteousness of Christ Kings and Priests to the great God of heaven and earth 5. Look at the attendance of this feast the Ministers of the Gospel able Ministers of the new Testament 2 Cor. 3.6 Who are the Embassadours of God and Paranymphs of Christ 2 Cor.
their sins The eye affects the heart Think while you are hearing as if that were really and visibly before you by which Christ and sin is represented in preaching of the word 4. Labour to be transformed into what you hear obeying this word of truth from the heart Rom. 6.17 Consider that this word of God engraffed within us is able to save our souls Jam. 1.22 and if it be an engraffed word it will be a fruitful word appearing in our conversation CHAP. VI. Come c. THis word Come containeth what those messengers who are sent about the Gospel-errand are to say that is to speak to the guests to come away and partake of that Gospel-provision to which they were invited The word is metaphorical answerable to the matter spoken of Here I note Obser That God would have us come at his call in the voice of the ministry Matth. 22.4 What this call in the voice of the ministry is ye have formerly heard Now we are to consider Sect. 1. Whither God would have us come 1. He would have us come to our selves for naturally we are besides our selves The prodigal came to himself Luke 15.17 we begin to come to our selves when we begin to act our reason like men considering how it hath been how it is and how it may be with us 2. He would have us come to his people for naturally we are aliens from the common-wealth of Israel Eph. 2.12 Come therefore we must unto Mount Sion Heb. 12.22 This coming is the maintaining of affection to and communion with the people of God Paul after his conversion went to the Disciples of Jesus Christ and would not be beat off from them though they at first were shy of is company 3. He would have us come to himself 1. The father would have us come Return to me saith the Lord Jer. 4.1 return to him from whom we have gone astray 2. The son would have us come come to me Matth. 11.28 come to him as a Mediatour to make up all your differences come to him as a Physitian to heal our infirmities and as a Prophet to remove your ignorances 3. The spirit would have us come Rev. 22.17 He cometh to us that we may come to him to get victory over our sin Now these three are not contrary Masters to distract our thoughts about our coming to them but they are all one Sect. 2. By what means should we come 1. By the use of all means of grace Oh come let us worship and bow down before the Lord Psal 95.6 To worship God is to serve him in the participation of his ordinances to pay tribute and do homage to the King of Kings to seek God in his own way 2. By the exercise of the truth of grace and in special the acting of faith He that comes to God must believe that he is and that he is good Heb. 11.6 The stedfast belief of divine truth doth very much raise the affections Some call the affections the feet of the soul Acceptation Adherence affiance Assurance are four steps in the exercise of faith whereby we rid groâ—nd and make progress in the way of Christianity 3. By pressing forward towards the perfection of grace Phil. 3.12 as men do their arms in swimming or their legs in running These pressing forward appears in regular desires and in endeavours proportionable Sect. 3. In what manner should we come 1. Humbly as the prodigal to his father I am not worthy to be called thy son Luke 15.19 fall down lie prostrate before the Lord. This gesture suits our meanness and his greatness 2. Speedily as Zacheus to our Saviour who made haste and came down Luke 19.6 delays are dangerous in matters of great importance 3. Joyfully as we come to a feast especially to a marriage-feast such as this Gospel provision is Mat. 22. Sect. 4. How it appears God will have us come Here let us consider three remarkable junctures of time wherein Christ who is sent of God hath bid men come 1. When he came unto the world and appeared with the sole power of saving souls All things saith he are delivered to me of my father and presently he addeth Come unto me Matth. 11.27 28. as if he had said the power my father hath given me is to be employed for this end to perswade you to come unto me or to come unto him by me 2. The eight or last day of the feast the Jews called Hosannah Rabbah When he was to sâ—m up many days preaching in the last day of a great feast these were his last words come to me John 7.37 as if he had said were I to preach to all the world and were then presently to leave the world these should be my last words come to me 3. When he was ascended and sent his mind in a Letter in that book of the Revelations these words are the close of that Epistle come come Rev. 22.16 as if he had said I am still of the same mind I was when I was upon the earth heaven and earth rings of his coming The Spirit and the bride say come The bride upon earth the spirit in his Saints and Christ from heaven And in effect Christ tells his elect I have a heart to come to you but I must have all you mine elect to come to me first you would have me come down but I must stay here till all that the father hath given me be come unto me CHAP. VII Use 1. HOw much are they to blame then that will not come ye will not come to me saith Christ John 5.40 Great men take it ill when men wilfully refuse to come upon a solemn invitation Many that are invited instead of coming to God rebel against him Amos compareth such unto horses running upon a rock where first they break their hoofs then their necks Amos 6.12 To come to God in Christ is the best entertainment we can give the Gospel To come to hear is something to receive God's messengers respectfully is something to be reclaimed from profaneness and to take up a form of Religion is something but the chief of all is wholly to give up our selves to Jesus Christ This is the seal and glory of the Gospel ministry 2 Cor. 3.1 2. Phil. 4.1 Use 2. For Caution though God would have us come at his call yet he will not always call upon us to come Gen. 6.3 the day of grace proves but a short day to many Consider likewise though God would have us come at his call yet no man can come of himself No man can come to Christ except the father draw him John 6.44 There can be no motion towards God without an influence from God Use 3. Be exhorted to come come and see John 1.46 Take notice of the Messias and the plentiful provision which God hath prepared for mankind through him consider the worth that is in him behold the Lamb of God John 1.29 God hath sent forth his son that
work of our Redemption which he undertook to do is done 't is finished wherefore this Priest of ours is set down at the right hand of God Heb. 10.12 as one having done his work in opposition to the Priests of old who stood daily ver 11. The mystery of the Gospel in man's recovery is a curious piece of work but 't is perfectly wrought there are many particular excellent stories about it but they are all compleated 1 Tim. 3.16 The incarnation passion resurrection and ascension of Christ are all over 3. The remission of sin upon the score and account of Christ is ready God is ready to pardon Neh. 9.17 but 't is through Christ 2 Cor. 5.19 Pardons are as it were written our and ready to be distributed to those who will accept of them Yea pardoning grace is daily ready to be renewed according to the fresh acting of faith 4. The glorious inheritance in heaven is now ready God hath prepared that City for all believers Hel. 11.16 heaven is a Kingdom prepared for them Quest How doth all now appear to be in readiness Resp. Since Christ's coming in the flesh the veil is taken off from the Law of Moses the Curtain is drawn aside that the light comes in abundantly those Riddles are now unfolded Moreover since Christ's Incarnation the new Testament is added to the old whereby there is a great advantage for light the prophesies are now turned into Histories the Canon of Scripture is now compleated no more is now to be added Rev. 22.18 CHAP. IX Use 1. THis informeth us that man hath nothing to do toward his own happiness but to receive what God hath prepared and to walk as he hath received it the receiving is by faith a weak faith is a joynt Possessor though no faith is a joynt purchaser of this special priviledge The walking as we have received Christ is to express the truth of our faith in the holiness of our life with all conscientiousness as in God's sight and exemplariness as in mens sight Col. 2.6 7. Here see the difference between God and man in reference to Gospel-provision All is ready on God's part but alas what an unreadiness is there on our part how indisposed are we to any thing that is good Inasmuch as God speaks thus to man wilt thou not be made clean when shall it once be Jer. 13.27 Men linger in the state of nature as Lot in Sodom and did not God pull them out there they would abide for ever Use 2. For Caution Though all things be said to be now ready we must not think as if all were but now ready we must know that Christ is the Lamb slain from the foundation of the world Rev. 13.8 so that Christ's bloud in its vertue and God's acceptation was of force for man's salvation in the days before he came personally into the world And as for the foundation of man's happiness in his election this was prepared before the foundation of the world Rom. 9.33 Moreover though all things are said to be now ready yet there is much to be done before all the elect come to heaven there are many enemies of Christ which must be pull'd down 1 Cor. 15.25 and though Christ hath done the work of a Priest on earth in offering up himself as a sacrifice yet he is still doing the work of the High Priest in heaven presenting the worth of his sufferings in the presence of his father as he did once die for us so he doth ever live for us Heb. 7.25 Use 3. Be exhorted to answer this readiness of God 1. Be ready to receive this grace of the Gospel all things are ready therefore come Matth. 22.4 let thy heart be ready and prepared remove the filth that is in thy heart adorn thy heart with gracious qualities attend upon means of grace there God comes with a blessing This Gospel feast is ready but are you ready for that Are your cloaths ready have you put on the Lord Jesus whose righteousness is the white garments of Saints are your stomachs ready is your appetite up to this feast 2. Be ready to express this grace of the Gospel answer this readiness of God's good will in your readiness to do the will of God express it in acts of piety towards him be read to hear what the Lord hath to speak Eccl. 5.1 Prepare your hearts unto the Lord 1 Sam. 7.3 holy duties call for holy preparation The Jews had their laver in their services washings with sacrifice Express it likewise in acts of charity towards â—en In reference to the soul be ready to give an answer to those that ask you a reason of the hope that is within you 1 Pet. 3.15 Which tends much as to the confirming of the truth so to the edifying of souls In reference to the body be ready to distribute your worldly goods to supply the bodily wants of others 1 Tim. 6.18 Shew it also in your readiness to suffer the will of God St. Paul was ready not only to be bound but to die for the name of the Lord Jesus Act. 21.13 but as for the exercise of this hard part of Religion the spirit is ready sometimes but the flesh is weak Mark 14.38 Now to move you unto this readiness to receive and express the grace of the Gospel Consider The grave is ready to receive you wherefore work out your salvation with fear and trembling The Tribunal of God is ready to receive you All must give an account to him who is ready to judge the quick and the dead 1 Pet. 4.5 heaven is ready to receive you if you thus receive and express the grace of the Gospel 't is a kingdom prepared for you the gates of this kingdom are open for you if your hearts are open to the word of this kingdom Otherwise hell is ready to receive you and everlasting fire is preparing for you Tophet is prepared for the highest rank of sinners Isa 30.33 SERM. VI. Luke 14.18 And they all with one consent began to make excuse c. CHAP. I. OF the invitation to Gospel-provision ye have heard The Guests prove Recusants now followeth the answer of the Guests who were invited and their answer is returned by way of denyal which denyal or refusal of theirs is first more generally described and then more particular or distinctly answering to though it be an ill requital of the invitation which was first generally delivered and then more distinctly renewed This refusal of theirs in general may be branched out thus for our more methodical proceeding in the handling of the words 1. Here is the universality of it And they all 2. The unanimity of it or rather the the conspiracy of it with one consent 3. The plausibility or rather the hypocrisie of it Began to make excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula non universalis simpliciter sed indefinita restringâ—nda ad materiam subjectam Beza For the first the refusal
of Tillage is very needful The first man was an Husband-man in his innocency God put Adam into the Garden to dress it Gen. 2.15 So that Gardening plowing grasing is lawful but the abuse of this râ—ines many while they so dig in the earth as to neglect looking up to heaven unto that God which teacheth men to plow and sow Isa 28 26. 3. Marrâ—ng which is so lawful that it is the only way lawfully to people the world by to maintain Churches and common-wealths upon the face of the earth It was ordained in the state of man's innocency for mutual comfort Gen. 2.22 't is continued since the fall and now is a special remedy against sin 1. Cor. 7.2 yet the abuse of this undoes many when they observe not God's bounds in entring into it nor God's ends in their using it but besot themselves with it as in the days of Noah 4. Eating and Drinking which is so lawful and needful that it is the ordinary way to continue the individuals of mankind to keep alive particular persons so bread is the staff of life yet the abuse of meats and drinks undoes many when men do not only feed their bodies â—â—t also pamper their lusts which they should not make provision for Rom. 13.13 14. 5. Recreation it is lawful to refresh our minds and bodies with honest and harmless exercises but the abuse of this in the timing of it allowing themselves as much or more time for play than for work this ruines many The wise man having spoken of honest and lawful pleasures which a good man may â—ake in this life Eccles 2.24 he presently proceeds to the timing of all things Chap. 3. which is diligently to be observed 6. Apparel this is lawful and very useful and in some sort necessary to safe-guard us from the injury of the weather and from the shame of sin yet the abuse of it undoes many as to the materials of it when that exceeds the bounds of mens Estates and as to the fashion of it when that exceeds the bounds of modesty Though apparel must be put on yet there is a putting on of apparel condemned 1 Pet. 3.3 when 't is scarce used as a covering but as a bait 7. The hair of our heads 't is lawful to wear it yet how doth the abuse of it tend to the ruining of many the excessive lenght of it frizzles and bushes of vanity maintained by many men though that order which God hath set in nature condemneth such excess 1 Cor. 11.14 as likewise the cutting of it by women God hath punished this unnatural excess in hair by that loathsome disease in the hair called plica polonica as Hercules de Saxonia hath observed CHAP. VII NOw let us see some acts of the unlawful use of lawful things as 1. When lawful things are used contrary to the owner of them when men employ the creatures which he giveth against himself Hos 2.8 as here God complaineth of their giving his wine and oil c. unto Baal So elsewhere he complaineth of their giving his Children to Molech 2. When lawful things are used contrary to the nature of them as when men will place a sign of the love and favour of God in the bare enjoyment of worldly possessions God hath placed no such thing in them Eccles 9.2 3. When lawful things are used contrary to the manner wherein we ought to partake of them as feeding upon the creatures without fear Jude ver 12. in reference to God without any â—ear of his presence or displeasure as to themselves and others without any fear of hurt or shame feeding unmeasurably lustfully making the plenty God hath given them but as fodder and fuel to their lusts 4. When lawful things are used contrary to the end of them viz. God's glory and man's good This comes to pass from the corruption of man's nature which is ready to â—urn all into poison and poison is ready to 〈◊〉 this like that herb in the portage tâ—aâ— made the sons of the Pâ—â—phets cry oâ—â— Oh â—hoâ—â—â—â— of God there is death in the pâ—t 2 King 4.39 40. CHAP. VIII Use 1. IF the abuse of lawful things undoes many then the use of 〈…〉 will 1 Cor. 6.9 10. such â—s lying sâ—eaâ—ing swearing scoffing whâ—â—ing c. 〈◊〉 is called an undefiled inheriâ—â—â—ce 1 Per. 1. â— either God must change his mind or men must change their manners or else there can be no heaven for polluted sinners This also informs us that there is no condition but it hath its temptation That which is very lawful may be near unto that which is sinful and hurtful when we think our selves farthest from sin we may be soon overtaken with it Art thou single thâ—u maist think thy self free from worldly cares art thou marryed thou maist think my self free from carnal lusts c but alas how doth experience evidence our self-deceit herein Use 2. Though the unlawful use of lawful things undoes many and so we ought to be very wary about the use of many lawful things yet 1. Let no man call that unlawful and forbidden which is lawful Act. 10.15 though the Gospel doth strictly tie us as to the substantial parts thereof yet it gives a great latitude as to externals 'T is indeed hard to deal in the world and not to be defiled yet let that bear the blame that should the carnal lusts within us not the worldly things without us 2. Let no man censure another for the use of those things which are lawful Who art thou that judgest another man's servant Rom. 14. ver 4. we are fellow servants serving one Master we should not judge one another but refer all judgment to the Master 3. Let no man bind up himself from the use of lawful things Though it be good as occasion may serve to forbear that which we may lawfully do yet it is not good rashly to tie up our selves by vows from ever using such things again Amercements and strict punishments methinks is safer for the preserving of a body politick or natural than vows or oaths this latter proving such a snare many times Use 3. Make a râ—ght use oâ— Christian liberty about lawful and indifferent things Gal. 5.1 for these things most men do offend Things expresly forbidden are too gross for a face that is but modest by profession but in things indifferent there appearing a character of lawfulness stampt upon them men are apt to grow too peremptory in their use Wherefore as to such things look not only at the lawfulness of things but at the expediency of them 1 Cor. 10.23 that is thus 1. In reference to God look at things as they tend to his glory the exalting of his name and worship and take heed of all that derogate from his glory Rom. 14.6 2. In reference to your serves look at things as they suit with that profession of Religion which you have taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a care that ye
but as a Cypher without a Figure therefore look upon the sweetness of these things as they come flowing from a God in Covenant Hos 2.21 22. the love of the giver is more than the gift II. Account heavenly things as good as they are 1. Account them real and substantial though future and invisible Heb. 11.1 Christ's flesh is meat indeed and his bloud is drink indeed John 8.36 2. Account them suitable to your present wants and desires Rev. 3.18 The Rabbines say of the Israelites Manna it was according to every ones taste this we may say of that Manna that comes down from above it is according to every ones relish that savoureth the things of the spirit it is food it is physick it is water wine milk 3. Account them full and satisfactory Psal 16.11 Think O Saints of what you will and wish for what you will in an orderly way here is enough to make supply In heaven God will fully manifest himself and the soul will fully receive him 4. Account them as everlasting not as perishing look upon them as above the reach of Thief and moth Matth. 6.20 They are neither exposed to violence from others nor yet to vanity in themselves Wherefore live above earthly things let not your hearts be glued to the world 'T is against the order of nature for Heaven and Earth to be joyned together and 't is against the order of grace for a spiritual soul to be glued to earthly things The mole that liveth much within the earth was an unclean creature under the Levitical Law So were those creatures that did creep upon the earth Levit. 11.30 41. Live up to heavenly things set your affections on them Col. 3.1 Spiritualize the worldlings speech in my Text by turning it thus When worldly temptations come say Christ hath purchased a possession for me my heavenly father hath given an inheritance to me and I must needs go see it Then mount upwards in your affections and meditations and take a view of heaven in the exercise of faith and hope and longing desires CHAP. VII I pray thee have me excused IN these words we have the hypocrisie in colouring the excuse Seria hypocrisis est quae rogat Marlor Humilitas sonat in voce superbia in actione Greg. Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi plus vereatur Servum quam dominum Salmer and a very serious piece of hypocrisie it is Humility sounds in the voice but Pride in the action of this Recusant Guest I pray the Greek word signifies lovingly to entreat That is I desire thee in all loves that thou wouldest excuse my denyal as well as possibly thou canst I pray thee as if he did more fear the Servant than the Master Have me excused Give in for me as good a reason as you can I have told you how full I am of secular affairs and therefore cannot so attend upon your Master as you would have me and as others do who have no such affairs to hinder them Hence I note Observ That worldlings would fain be exempted from closing with that Gospel-provision unto which they are invited Luke 8.33 57. This appeareth I. By mens covert-waving of truth when they do not openly gainsay it Thus Felix refused St. Pauls Doctrine not by denying the truth of what he spake but by procrastinating the convenience of the season Act. 24.25 others when they appear open gainsayers of truth yet will they do it in civil terms and carriage Thus the Gadarens besought Christ to depart out of their Coast Luke 8.37 they did not persecute or thrust him out II. By their desiring others to excuse them for not accepting Gospel-invitation as 1. By what they would have others speak to them viz. smooth things Isa 30.10 that is flattering words Sermons of peace and prosperity which are pleasing to people which the false Prophets or falshearted hearers did delight in Or General things like arrows at rovers not like arrows at a mark they cannot endure to have their consciences touched with any particular or close application 2. By what they would have others speak of them As they desire that peace may be spoken to them so they desire that good may be spoken of them They would be accounted and declared better than they are But for any so to speak of them what is it but to speak wickedly for God and to talk deceitfully for him Job 13.7 8. 3. By what they would have others speak from them and that to the Lord. When God's hand lies heavy upon them then they would have others stretch forth their hands in prayer to God for them confessing what they are and promising to be better though their practice declares they mean not as they speak Exod. 9.27 28. III. By their living contrary to this Gospel-provision Though they profess they know God yet in works they deny him Tit. 1.16 as 1. By halting in their lives as doubtful what to chuse whether the broad or the narrow way 1 King 18.21 the wavering of their judgment appearing in the unevenness of their practice the giddiness of their heads appearing in the unsteadiness of their feet They that dare not openly to conâ—ess Christ they venture secretly to deny Christ 2. By loitering in their lives as if they had no mind to go on in the way of Religion contenting themselves with a dull formal Laodicean temper like an Horse in a Mâ—ll that joggs on without any meâ—tle 3. By falling off from a strict course of life Rev. 2.5 leaving off the duties and neglecting the ordinances which once they were in frequent use of leaving off the practice of Religion 4. By wallowing in their lives in that from which they were reclaimed 2 Pet. 2 22. returning to their impure practices and turning the grace of God into lasciviousness living as bad as the worst in all dissoluteness and profaneness CHAP. VIII THe reason why it is so is because the closing with Gospel-provision requireth that practice of Religion which crosseth a worldly interest and is unpleasing to flesh and bloud 1. Such practice as is difficult to the mind as self-examination 1 Cor. 11.28 a strange work to a worldling who is always in such a hurry of worldly business that he knows not how to be intent upon this close employment 2. Such practice as is irksome to the body as suffering Heb. 12.11 no chastening is joyous but grievous 3. Such practice as is disparaging to the name as hating our nearest relations Luke 14.26 which is accounted barbarous cruelty and unnaturalness The hating them is the not permitting them to hinder us in the exercise of our love to Christ 4. Such practice as is chargeable to the estate as the maintaining of those in the work of the Ministry 1 Cor. 9. the relieving of those in necessity 2 Cor. 9. 5. Such practice as is expensive of time as constant attendance upon means of grace Act. 26.7 visiting others watching
surely hereafter they will Lord remember that heretofore I stood before thee to interceed for this people that they might be blest but now I stand before thee to accuse them that they may be curst The reasons why God's messengers must do thus are these 1. Because God is their Lord in a peculiar sense according to the phrase in our Text unto whom they stand responsible for all that they have done in the work of the ministry 2. Because God made them witnesses Act. 26.16 and they must not be false witnesses Surely as their persons so their labours and their lives and their sufferings will all come in as witnesses at the great day 3. Because God hath made them stewards 1 Cor. 4.1 and so they must give a true account I have observed in the Courts of Judicature here below at our Assizes when those that are called do make default the officer is called who summoned them an Oath administred to the Baily of such an hundred and then this is propounded to him By virtue of the Oath which you have taken did you warn such a man Yes saith he then is he liable to the censure of the Court. Thus methinks 't will be at the Great Assizes speak you Ministers of such a City of such a Town of such a Village did you not warn such a people did you not leave such a summons with them did you not preach such a Doctrine among them make many a prayer for them yea Lord but they refused to bear thy Sons yoke they would not reform their lives according to thy Laws This will be dreadful against all the refusers of the Gospel CHAP. VI. Use 1. HEre ye may see Omnis praedicator est vir rixarum judiciâ— ac cogitur ex officio reprehendere quicquid vitiosum est non habita ratione vel personae vel officii in auditoribus Luther why ministers are so much despised by many it is because their employment is to discover the faults of others and that displeaseth those that are faulty Act. 19.28 not only the profane but the erroneous too do fall out with sound and faithful teachers When the truth is spoken against errours it causeth many enemies Gal. 4.16 The preachers office displeaseth those that allow themselves in any sin and so consequentially it cannot be but their persons are opposed Again it is but a folly for any to think to fare the better for their acquaintance with the messengers of the Gospel when they refuse the message of the Gospel for they must relate things as they are 'T is required in stewards that a man be sound faithful 1 Cor. 4.2 Though the hearer should be Wife Brother or Sister to the preacher and should live contrary to the Doctrine of holiness which he preacheth yet none of them shall be advantaged by their relation to him Use 2. Yet 't is not the messenger of the Gospel Malitia tua te ad mortem adduxit non nos Lyran. but the refusal of the Gospel-message that condemneth men it is mens own sin that casteth them Witnesses of old were wont to put their hand upon the head of the offendor and say it is thine own wickedness that condemneth thee and not we The most obstinate man the Heretick is condemned of himself Tit. 3.14 holding such an erroneous opinion he doth vertually condemn himself declaring that he is fallen from the truth and is an opposer of the same Now though God's messengers make a report to God yet it is not to inform him as though he did not know those things without that report God is greater than our reports yea than our hearts and knows all things 1 John 3.20 all things are naked and open in his sight Heb. 4.12 Use 3. Then let this Doctrine be a watch-word to you that are our hearers Ministers must do your errand Must Ministers shew to the Lord what you do oh then take heed what ye do Venture not upon any known sin upon any pretence Prov. 1.10 Think with your self would you do such a thing if the passages of it should be told to the whole Town oh then why will ye venture upon such sinful practices which must be reported unto God before all the world at the last day do not continue in any known sin be not as the men of this world who lie in wickedness 1 John 5.19 Ye that will go on in the ways of your own heart know ye that for all these things God will bring you to judgment Eccl. 11.9 If it be thus then consider what answer will ye now give to the messenger of the Gospel to be returned in your behalf 1. Let it not be a refractory answer like that of the Jews to Jeremiah We will not walk therein Jer. 6.16 oh let not your hearts rise and swell against the holy word of God 2. Let it not be a delatory answer like that of Felix to Paul I will call for thee when I have a convenient season Act. 24.25 A meer put-off to spin out time 3. Let it not be a cursory answer like that of Israel to Joshua All that thou commandest we will do Josh 1.16 suddenly spoken without the consideration of what was to be done or with what strength they would do it as appears by their frequent revolting afterwards Some people are ready to answer as fast as a Minister can ask them will you forsake the Devil and all his works the pomp and vanity of the world oh yes we will do any thing but alas they little consider what they say as appeareth by their soon turning aside from the paths of holiness 4. Let it not be a nugatory answer with those gâ—ests in our parable who preferred the trifles of this world before the eternal good things of the Gospel But let it be an humble holy answer like that of the Psalmist Oh that my ways were directed to keep thy statutes in answer to that Thou hast commanded us to keep thy precepts diligently Psal 119.4 5. SERM. XII Luke 14.21 Then the Master of the house being angry c. CHAP. I. THese words begin the fourth general part of the parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting one that ruleth over things as if he had them tyed in bands the Result upon the former the resolution of him who made the feast upon the Contempt offered by some to fill up his table with other guests Then When the report was returned of the excuses made by those who refused the Gospel-provision The master of the house or the Master of the family He of whom the whole family in heaven and earth is named the father of our Lord Jesus Christ Eph. 3.14 15. or the Master or that house which is the Church of the living God 1 Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appetere sc vindictam Being angry the Greek word signifies the inflammation of the mind with a purpose of revenge proper
â—â—d to many 2 Cor. 4 2 3. as it is with the 〈◊〉 in the firmament it is often hid in a cloud when it shines in the air So it is with the Sun-shine of the Gospel it is veiled to some when it shineth round about them Use 3. Hearken to the will of God revealed to you in scriptural exhortations Prov. 4.1 yea so hear that your souls may live As Ministers must preach so people must hear according to the command of God It is a Rule in Divinity that active verbs are given to those things which do not properly and by an immediate influx effect that which the verbs do signifie but do concur to the same God said to Moses lift up thy rod stretch out thine hand over the Sea and divide it Exod. 14.16 Had Moses power to divide the sea No but because there was a certain concurrence of Moses using the rod according to direction therefore that is attributed to Moses which was the work of God alone In this sense of the use of means according to direction must those places of Scripture be understood which bid man believe repent c. Labour also to feel the will of God effected in you in a real conversion Make tryal of by this your keeping God's commandment Zanchy well observeth Zanch. there is a threefold keeping the commands The first is perfect and compleat as Christ upon earth did and the Saints in heaven do The second is imperfect but yet sincere as the Saints on earth do The third is external only and unsound as the hypocrites on earth do In the first sense it is impossible for us in this life to keep the commandments yet this impossibility is not by reason of the Laws rigidness but by reason of our corruption In the third sense it is sinful keeping the commandments when we rest in externals But in the second sense it is possible and honourable to keep the commandments It is possible upon this double account the will being accepted for the deed and the failings in all our duties being pardoned through Jesus Christ Wherefore answer this Doctrine by your sincere obedience that ye may be able to say Lord it is done as thou hast commanded Therefore do not only what God hath commanded but do it as God hath commanded it So do the work of grace that the fruits of the same may appear continually to be done by you see that your obedience be according to the full latitude of God's Law whose law is exceeding broad CHAP. IV. And yet there is room THe servant having related what had been done of the preaching and prevalency of the Gospel he addeth these words by way of notification that more was yet to be done And yet that is notwithstanding the conversion of so many Jews or the gathering in the wandring and lost sheep of the house of Israel There is room that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. for the Gentiles those of any Nation that shall embrace the Gospel There is room or place the Greek word properly signifying that which containeth circumscribeth and terminateth our bodies and it doth figuratively signifie the feat or heads of Arguments They are called Topicks or Common-places the boundaries of reasonings containing the grounds and foundation of discourse This phrase yet there is room signifies the superabounding of divine grace spoken of before under the notion of a Feast or great Supper And yet that implyeth that many were already brought in to partake of this great Supper this Gospel-provision There is room this sheweth the sufficiency of it to feed and to satisfie many more Observ Notwithstanding the many that have been brought in by the power of the Gospel yet there is rome for more Acts 2.39 CHAP. V. THat many have been brought in thus appeareth 1. This way of bringing men in began very early in the world Christ being the Lamb slain virtually in the first age oâ— the world Rev. 13.8 Abel offered up acceptable sacrifice to the Lord Gen. 4.4 witnessing his Righteousness in this Gospel-sense Heb. 11.4 God testifying either by fire from heaven or some other visible expression of his gracious acceptation whereby Abel's faith was confirmed touching life and salvation through Christ Since that time many more have been brought in 2. God brought in many eminent persons in the old Testament for this very end that they might be instrumental to bring in others God saith of Abraham I know him that he will command his children and his houshold after him and they shall keep the way of the Lord Gen. 18.19 and he had an eminent Son for Religion viz. Isaac and a choice servant viz. Eleazar so Joshua saith I and my house will serve the Lord So for the good Prophets and the good Kings The conversion of some choice ones proves eminenly instrumental for the good of many 3. Multitudes have been brought in together at the same time and the same place about three thousand in one day at St. Peter's Sermon Act. 2.41 and the Lord added daily to his Church such as should be saved ver 47. Sometimes whole families together The Goaler believed in God with all his house Act. 16.34 So Lydia and her houshold 4. The Apostles did according to their commission preach the Gospel in all Nations and had very good success witness the many Churches that were formed in several Countries unto whom many of the Epistles in the new Testament are directed The door of faith was opened unto the Gentiles Act. 14.27 at which door the King of glory comes into the soul of man 5. In the darkest times both in the old and new Testaments when very few appeared there were thousands that kept close to the true God Seven thousand that did not submit to Baal 1 King 19.18 There were an hundred forty and four thousand sealed ones such as did not submit to Antichrist and his false worship Rev. 7.4 if it be thus in the dark times what is it in the clear ages for Gospel-light Yet notwithstanding so many have been brought in there is yet room for more in that house where Gospel-provision is made ready viz. in Mount Sion the Church of God where there is the Feast of fat things for all people Isa 25.6 This house hath two stories The lower rooms where God communicates himself in the use of means the Church militant The upper rooms where God communicats himself immediately the Church triumphant and in both these parts of God's house there is room for more than are in them I. In the Church militant yet there is room 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habitatis angustè in nobis So Piscator renders it In the hearts of the faithful preachers of the Gospel they wish well to the souls of their hearers O ye Corinthians ye are not straitned in us 2 Cor. 6.11 12. that is ye have room enough in our hearts Our serious thoughts run more of you than yours do of
your selves 2. There is room in those Ordinances that are dispensed by the Ministers of the Gospel Wisdom's gates are wide enough to receive all that come Prov. 8.34 The Gospel is preached that all Nations may be discipled and that all who partake of the Covenant of grace may partake of the seals of it Matth. 28.19 And when particular Churches grow so numerous that they cannot conveniently meet together in one place for the participation of Ordinances then like Bees swarming they are to be gathered and seated under several hives that still we may say yet there is room This is a warrantable propogation of Churches not a sinful separation from Churches 3. There is room in the vertue of Christ's bloud and riches of God's g ace which is held forth in Ordinances Rom. 5.20 21. Christ's bloud is as fresh as ever it was in the day wherein it was shed it is that new and living way to heaven Heb. 10.19 20. which never waxeth stale and what wonderful Cures hath it wrought and the grace of God is as free as full and efficacious as e-ever it was II. In the Church triumphant yet there is room There are many mansions John 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversorium There are so many mansions in heaven as would suffice infinitis mundis Rolloc The word in the Syriack Testament for mansions signifies an Inn or publick place An Inn is a common receptacle for travellers so is heaven for Saints who are pilgrims and strangers upon earth 1 Pet. 2.11 Christ when he came into the world was laid in a manger because there was no room for him nor His in the Inn but when he went out of the world he went to such an Inn or publick place where there is room enough for him and all his whether believers of divers Countries come Rev. 5.9 There is room enough 1. Objectively without us God fully communicating himself to the Saints above 1 Cor. 15.28 the joys of heaven are as the very spirits of things extracted of very great worth and efficacy 2. Subjectively within us The understanding widened clearly to know God 1 Cor. 13.13 the will widened fully to love God CHAP. VI. Use 1. THis informs us that when any who hear the Gospel do perish it is not through any scantiness of the Gospel-provision out for want of applying that provision Consider it seriously if ye be shut out of heaven it is not for want of room in heaven but for want of faith in your hearts Heb. 12.19 Esau found no place for repentance no wonder they find no room or place in heaven when they die who find no place for faith or repentance or other graces whiles they live The coming short of Christ and holiness makes men fall short of heaven and happiness This also informs us that there is more room than company more provision than guests at the Gospel-feast There is bread enough and to spare Luke 15.17 it is likened to a fountain out of which there is more water runs waste than is made use of Though Gospel-grace be full and free and all men need it yet many there be that make no account of it they are wholly enslaved to their sense and taken up with lower things heavenly things seem to be too far distant to work upon their affections they see the world but they see not God nor Christ nor their souls nor everlasting glory Use 2. Though yet there is room yet we know not how long there may be any room for us we had need therefore be careful lest any should seem to come short of it Heb. 4.1 Those that knock after the door is made fast must go away as they came Luke 13.25 those that stay so late till the bridg be drawn up cannot get over the water Christ is now as a bridge to heaven if we make us of him in time well and good but know this bridge will be drawn up and then you must stay on this side happiness There is a great gulph between heaven and hell and no bridge to get over it as there is here between earth and heaven Luke 16.26 Secondly though there be room in heaven and Christ is gone to prepare a place for us yet we must not conceive of heaven as an house like ours 2 Cor. 5.1 consisting of many rooms and those not yet furnished or finished but the mention of many mansions and great preparations is for the setting off the excellency of heaven and for the raising up our expectations Use 3. Then do not perish in the midst of such plenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen turn not the grace of God into wantonness as some do to their own destruction do not transpose or remove it from its ordinary end and use from Gospel-ends so as to cast off obedience to the Law of God Return unto God who is thus provided to entertain those that come unto him This use the Prodigal makes of that consideration Bread and to spare in his father's house I will arise and go to my father Luke 15.17 18. why will ye expose your selves to storms and tempests when there is room enough to house you and shelter you why will ye feed upon husks upon emty trash with the swine without when you may live like men and fare like God's children feeding upon the spiritual delicates of the Gospel Make room now for the Gospel in your hearts that there may be room made for you in heaven 1. Make room for the messengers of the Gospel Receive us saith the Apostle 2 Cor. 7.2 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies make room for us Why we have wronged corrupted defrauded no man neither in name judgment nor estate Place us therefore in your hearts as you are in ours Their feet are beautiful who bring the glad-tidings of peace Rom. 10.15 give them therefore room or entertainment for their work-sake house them prize them pray for them 2. Make room for the message of the Gospel receive not the grace of God in vain 2 Cor. 6.1 let it appear that the grace of the Gospel is operative within you and know this that this grace worketh most kindly and properly when it orders your conversation in holiness and raiseth your expectation to happiness 3. Make room for the Mediator of the Gospel Great Princes have their harbingers go before crying make room make room let open the door of your hearts that the King of glory may enter in Psal 24.7 as they of old were to open their gates that the Ark called elsewhere the glory the Type of Christ might enter in Let your understanding will memory affections conscience be all free to entertain Christ resign up all to him that he may do what he will with you 4. If you would have room in the kingdom of God let the kingdom of God have room within you that kingdom which consisteth in righteousness peace and joy in the Holy Ghost Rom. 14.17 That righteousness
to go through the service of God without weariness 4. With spirituality raised a spiritual body ver 44. not maintained by natural helps of food Physick sleep c. but kept by the power of God Then body and soul making one person shall serve and obey God without interruption for ever The reasons why it is thus are 1. The filling of heaven is decreed of God and therefore must be effected Though many Angels left their own habitation Jâ—de ver 6. yet their habitation abideth to be possessed by others There is not as some observe the least atom of grace or glory intended for the creature lost to the universality though forfeited by the individuals for what was retracted as to the extent of it to more was supplyed by the intensiveness of it in the fewer whereby the divine justice was fully displayed and the bounty not at all diminished And as the creatures find no abatement of happiness conferred upon them so neither shall the Creator find any abatement of homage attributed to him 2. The preaching of the Gospel and converting of souls is the only way to fill up heaven for this is the way to have Christ in us the hope of glory Col. 1.27 This is the way to be joyned to that Church which is the body the fulness of him that filleth all in all Eph. 1.22 23. CHAP. IV. Use 1. HOw may this support us under all our losses and sufferings What though we be cast out of house and home and lose all for the Gospel yet if we help fill heaven when we are gone from hence will not that make amends Heb. 10.34 what if we should live in a world filled with violence and oppression as the old world was Gen. 6.13 yet God hath an Ark for Noah an heaven for Saints what though we should be filled with scorn and contempt as Israel was Psal 123.3 4. yet there is exceeding joy in the presence of God Jude ver 24. Use 2. Though heaven shall be filled with inhabitants yet it shall be without any annoyance to those inhabitants We must not conceive that house above where Saints immediately attend God's service like these houses below where we attend upon God in the use of means Hear when an house is filled people are crowded they stand and sit in Little Ease so that the very attendance upon means for the soul is not without some annoyance to the body but it shall not be so in heaven That house is not an house made with hands 2 Cor. 5.1 but eternal in the heavens it is of an everlasting continuance and of a very vast circumference without the least inconvenience Use 3. Let us live as those upon earth who shall help fill heaven hereafter let us be cleansing our selves from all filthiness of flesh and spirit and so be perfecting holiness upon earth which is the ready way to perfection of holiness in heaven 2 Cor. 7.1 This is like w ping the feet before we enter a room kept clean and fair No unclean thing must enter heaven as full as it will be Without are dogs Rev. 22.15 the fittest place for them what should they do within Men that live like dogs here must fare like dogs hereafter heaven is no kennel for dogs but a Palace for Kings for Saints who are Kings and Priests unto God Let us look to be filled with the fruits of righteousness to be filled with such fruits here is to be fitted for glory hereafter Grace like Grapes grows by clusters A cluster of these grapes of Canaan we may view Gal. 5.22 and we must look to be filled with such fruits now if we would have heaven filled with us hereafter it is called the fruit of the spirit such fruit as doth not grow in Natures Garden 1. Love the bond of perfectness As the Curtains of the Tabernacle were joyned by loops so are all true Christians by love 2. Joy that in special whereby we rejoyce in our Neighbours good 3. Peace the peace of concord with our brethren 4. Long-suffering patience drawn out at length continuing as long as the trouble 5. Gentleness amiableness and sweetness in behaviour 6. Goodness usefulness in our places 7. Faith taken here for fidelity 8. Meekness not easily provoked a readiness to pass by injuries 9. Temperance whereby a Christian as Master in his own house doth so order his affections that they do not irregularly move nor inordinately lash out To make us now to mind the way to heaven consider what lyeth in our Text the goodly company we shall enjoy in heaven It was the speech of good old Grynaeus O faelicem diem quum ad illud animorum concilium proficiscar ex hac turbâ colluvione discedam Grynaeus Oh happy day when I shall depart from the crowd and sink in this world to go to that blessed councel of souls There is but one heaven to hold all Saints they shall all be in one house Hold up your heads O Christians we shall be in that heaven where all the godly Patriarchs Kings Prophets Apostles Martyrs and Preachers are and where all our dear friends in the Lord are who are gone a little before us Doth it affect you to read the stories of the Patriarchs the writings of the Prophets and Apostles the sufferings of the Martyrs the Acts and Monuments of the Kings the Sermons of godly Preachers Oh how will it affect us to see those very persons another day and to be happy with them SERM. XVII Luke 14.24 For I say unto you that none of those men which were bidden shall taste of my Supper CHAP. I. THis verse containeth the conclusion of the Parable the definitive sentence upon the whole In which we have 1. A Preface 2. A Proposition The Preface is a form of speech usually prefixed to raise our attention unto the weighty matter spoken of And this very phrase I say unto you is used near an hundred times by our Saviour in the four Evangelists The Prophets prefaced their Doctrine with Thus saith the Lord. But our Saviour prefaceth his Doctrine with I say unto you The Prophets were but men speaking in the name of the Lord but Christ is God as well as man and therefore could speak in his own name as well as in his father's name because his father and he are one Here the consideration of him that speaks is sufficient to make us receive what is spoken Obser The Authority of the speaker is sufficient ground for the truth and our belief of the holy Scripture The Authority of the speaker in sacred Scripture is altogether divine it being the word of God and so the Authority of the only Deity Quest How doth it appear that those writings which we call the sacred Scripture is the very word of God Resp. 1. It is evident so to be if ye look at the Pen men of Scripture and their impartial proceedings in their writings setting down their own commendations and discommendations
gifts they may be instrumental to the bringing of others unto heaven 3. They may be made partakers of the Holy Ghost as the extraordinary gifts of the Holy Ghost in working of miracles as those cast-aways make it their plea Matth. 7.22 4. They may taste the good word of God by feeling some sudden flashes of joy and terrour under the word as Herod and Feâ—ix did and yet not nourished by it nor satisfied with it 5. They may taste of the powers of the world to come be taken up with the admiration and contemplation of the Saints happiness in heaven Thus Balaam desired by all means to die the death of the Righteous Use 3. Let not us be like the refusers of the Gospel who shall not taste of Gospel-provision But 1. Let us taste and see that the Lord is good Psal 34.8 Oh taste now lest God in anger for your contempt should say ye shall never taste of my Supper Meditate on his word and apply the promises therein contained how sweet are thy words to my taste saith David Psal 119.103 We should fix our thoughts upon Gods word Meditation is not a transient but a permanent act of the soul abiding where it fastens Meditation holds reason and faith to their work and blows the fire till it throughly burn a man must continue walking to get himself warm a few slight thoughts will not warm our hearts in God's service no that is the work of most intent meditation Let us also reflect upon our souls in a way of Christian experience We taste God's goodness in experimental and actual discoveries of his gracious working Oh how delightfully do Saints sit under this shadow and how sweet is this fruit unto their taste Cant. 2.3 2. Live as those that have tasted that the Lord is gracious 1 Pet. 2.3 by frequent tasting you will be more and more in love with this kind of Liquor Long for the perfection of grace in the fruition of glory and for that heaven upon earth the clear knowledge of your eternal good condition That glimpse you have of heaven should make you long for the beatifical Vision and your foretaste for the full draught Alexander the Great sailing in a boisterous sea discovered before the rest of his company the happy land of Arabia by the smell of those sweet odours which the wind conveyed to him Whereupon he and his company took heart perceiving they had not far to go Consider grace is as a smell of heaven before-hand Let your present scent set you a longing for all the sweet in heaven Let this fruit of the Tree of Life make you the more in love with heaven FINIS Books to be sold by Thomas Parkhurst at the Golden Bible on London-Bridge A Commentary on the Hebrews by J. Owen D. D. Mr. Sedgwick's Bowels of Mercy fol. An Exposition of Temptation on Matth. 4. verse 1. to the end of the eleventh By Thomas â—aylor A Learned Commentary or Exposition on the first Chapter of the second Epistle to the Corinthians by Richard Sibbs D. D. fol. A practical Exposition on the third Chapter of the first Epistle of St. Paul to the Corinthians By Anthony Burgess fol. The dead Saint speaking to Saints and sinners living in several Treatises By Samuel Bolton D. D. fol. The view of the Holy Scriptures By Hugh Broughton fol. Christianographia or a Description of the multitude and sundry sorts of Christians in the world not subject to the Pope By Eph. Pagitt fol. These six Treatises next following are written by Mr. George Swinnock 1. The Christian Mans Calling or a Treatise of making Religion ones business in Religious Duties Natural Actions his Particular Vocation his Family Directions The first Part. 2. Likewise a second Part wherein Christians â—e directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Mans Calling 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomized and the True Christian Characterized 6. The Fading of the Flesh and the flourishing of Faith Or One cast for Eternity all these by George Swinnock M. A. Large Octavo's An Exposition on the five first Chapters of Ezekiel with useful observations thereupon by Will. Greenhil 4to The Cospel Covenant or the Covenant of Grace opened Preached in New-England by Peter Bulkeley 4to Gods Holy Mind touching Matters Moral wh ch himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 4to Christ and the Covenant the work and way of Meditation Delivered in ten Sermons L. Octavo's By William Bridge Heart-treasure or a Treatise tending to fill and furnish the head and heart of every Christian with soul-inriching treasure of truths graces experiences and comforts with an Epistle prefixed by John Chester Large Octavo A Glimpse of Eternity by A. Caley A Practical Discourse of Prayer wherein is handled the Nature and Duty of Prayer by Tho. Cobbet Of Quenching the Spirit the evil of it in respect both of its cause and effects discovered By Theophilus Polwheile Wells of Salvation opened or Words whereby we may be saved with advice to Young Men by Tho. Vincent The Re-building of London encouraged and improved in several Meditations by Sam. Rolles The sure way to Salvation or a Treatise of the Saints Mystical Union with Christ by R. Steedman M. A. The greatest Loss upon Matth. 16.26 By James Livesey Small Octavo's FINIS