restraints of Christian liberty is setled many errors confuted out of John 8. ver 36. A Treatise of the Sacrament both by Sam. Bolton D. D. The Lords Day enlivened or a Treatise of the Sabbath by Philip Goodwin The sinfulness of Sin and the Fulness of Christ two Sermons by W. Bridge A serious Exhortation to a Holy Life by Tho. Wadsworth Ovid's Metamorphosis Translated Grammatically by J. Brinsley Comfortable Crumbs of refreshment by Prayers Meditations Consolations and Ejaculations with a Confession of Faith and summ of the Bible The difference between the spots of the Godly and Wicked in four Sermons by Jer. Burroughs Four Centuries of Select Hymns collected out of Scripture by Will. Barton Sins Sinfulness by R. Venning Memento to Young and Old by J. Maynard The Christians Daily Monitor by Jo. Church Closet Prayer a Christians Duty by O. Heywood A Little Book for Little Children by Tho. White FINIS THE PARABLE OF THE GREAT SVPPER OPENED LUKE 14.16 Then said he unto him A certain man made a Great Supper and bad many SERM. I. CHAP. I. THese words are a Parable delivered by our Saviour whose usual manner it was to propound Divine Truths under such Figurative representations Wherefore in the handling of a Parable let us observe how the genuine sence of the same may be found out for the mis-apprehension of Parables hath sometimes caused strange constructions of the holy Scriptures Tota difficultas parabolae ex tribus capitibus pendere videtur ex Radice Cortice fructu Salmero de parab Now in a Parable there are three considerable particulars to be observed 1. The root or scope of a parable 2. The rind or sensible similitude 3. The fruit or spiritual meaning And this all along we must hold as a Canon in the interpretation of a parable that there is nothing false absurd and impossible in the Parables of our Saviour Now farther that we may rightly understand the meaning of a Parable according to its true scope we must either look before upon the occasion of it Ex profabulatione vel affabulatione vel ipsa fabula Sic Graeci loquantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ver 7. or else hehind upon the conclusion of it Matth. 25.13 or else into it upon the connexion of it This course the Grecians took in the understanding of their Apologues or Fables In this parable we are first to look upon the occasion of it which is 1. More remote occasioned from the invitation of one that made a Feast ver 12.2 More immediate occasioned from the communication of one who was at the feast ver 15. Then said he c. first it answers to that when he was bidden to the Feast He spiritualizeth that meeting with discourse proper to the occasion CHAP. II. Observ HEnce I observe that it is true Christian practice to spiritualize earthly things John 3.12 This may thus appear 1. Such practice is the imitation of Christ which may be shewn in some particulars of his practice 1. In his calling fishers to be preachers he spiritualized their work by making them fishers of men Matth. 4.18 19. Then they lest their other Calling being called unto this and sufficiently gifted for it let this be observed against the practice of some who would be accounted preachers yet are not gifted nor called nor perswaded to leave off their other Callings This of fishing is an apt Metaphor The world is the sea unsetled tumultuous the Church is the Boat continually tossed with waves The fishes are men which devour one another in the sea The word of God is the net which takes hold of all sorts of men Ministers are fishers whose work is toylsome yet various and delightsome Sometimes preparing sometimes casting the net sometimes drawing it Some count preaching no labour or toyl and so rashly venture upon it but these are like some idle companions that ever and anon go a fishing in fair weather for an hour or two Will ye call such fisher-men No Fishers are such as make it their work night and day wet and dry 2. When our Saviour saw one sick of the Palsy Morbus est corruptio totius entis he spiritualized his sickness by considering sin under the notion of sickness Matth. 9.2 Sin is the sickness of the soul and pardon the health of it The fall of our first-parents did wound us and that wound is putrified from thence is the râ—â— of all manner of distempers within us and every sickness may put us in mind of this 3. When he was at Jacob's well he spiritualized that water by discoursing of the water of life John 4.10 The grace of God being of a cleansing cooling and quenching nature like water which runs through several channels till it be swallowed up in the Ocean 4. When his Disciples prayed him to eat he spiritualized those words by making his father's work his meat John 4.31 34. He took as much delight in obeying the will of God as any do in eating their meat when they are hungry 5. When there was talking of harvest he spiritualized it by discoursing of the harvest for conversion of souls John 4.35 The harvest of the seed sown by the Prophets appearing as ripe fruit in the conversion of souls by the Apostles 6. When he and his Disciples viewed the Temple he spiritualized that sight by discoursing of the Temple's and the world's destruction Matth. 24.2 The Temple was set on fire by Titus his souldides but the industry of man could not quench it Titus would have preserved the Temple as one of the worlds wonders Thus all the world will be in a flame and irresistibly burnt one day CHAP. III. Quest HOw may we spiritualize earthly things Resp. 1. In our Meditation and that in a representative manner by way of resemblance Behold the Husband-man c. Jam. 5.7 that is with the eyes of your understanding Consider how he waiteth for the harvest Is the harvest precious to husband-men and should not the coming of Christ be much more precious to Christians doth he toyl for the Corn at harvest and should we think much to be at any cost and pains till we come to the reward in Heaven 2. In our Affection even in an exulting manner rejoycing in God above by the things we receive from him here below The mercies which we daily receive should more endear our souls to the God of mercies 1 Sam. 2.1 Psal 116.1 remembring and prizing the giver for the gifts-sake 3. In our Communication and that in an argumentative manner discoursing of the providence of God from what we see here below Thus Job reasons out the case with his wife to clear God's uprightness in his saddest dispensations Job 2.10 afterwards he reasoneth with his friends to clear his own integrity under those divine dispensations 4. In our Conversation and that in an exemplary manner leading stricter and holier lives from the consideration of those temporal mercies whereby our lives are maintained
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
Thus he is that righteous servant of God who justifies many by bearing their iniquities Isa 53.11 a servant voluntarily subjecting himself to his father for the good of all the elect Matth. 20.28 Yea a covenanting servant engaging himself by way of compact to transact such a work as his father set him about A Righteous servant 1. In reference to the purity in his nature being without any act or taint of sin and so fit to be a sacrifice for the sins of others Heb. 7.26 perfectly righteous his will being exactly framed to the will of his father 2. In reference to his fidelity in his office he was faithful to him that appointed him as Moses Heb. 3.2 and that not as an ordinary servant or no more than a servant but as a most eminent servant and more than a servant A son ver 5.6 though he act according to his father's will yet he acteth all according to his own will and appointment II. As man he took upon him the form of a servant being made in the likeness of man Phil. 2.7 and became obedient to the death Beza in Phil. that is to his dying day saith Beza he went through many a death all his life long Moreover as a servant he did not disdain to do the meanest office to wash his Disciples feet And for his particular calling he was a Minister or Preacher of the Gospel Luke 4.18 Christ was sent that is 1. He was empowered with authority from the father Matth. 11.27 Christ is the father's plenipotentiary and privy counsellour He is the power of God and the wisdom of God The father hath committed salvation and judgment into his hand he hath made him both Saviour and Judge of the world John 5.26 27. Him hath God the father sealed John 6.27 God hath commissionated him with full power to save whom he will 2. He was endued with gifts from the spirit not by measure but in a supperabounding manner John 3.34 The spirit of God did in a special manner appear about Christ's manhood in the framing his body Luke 1.35 and in the furnishing of his soul with all requisite qualiries which did appear with proportionable encrease according to the growth of his body Luke 1.80 CHAP. VI. THe messengers or ministers of Christ are the servants of God also which is thus evident 1. He sets them about his work therefore they are called men of God their employment being altogether about the word of God 2 Tim. 3 16 17. clearly to explain and faithfully to apply it What they are to deliver unto others they are to receive from the Lord 1 Cor. 11.23 They are not only employ'd about sacred things in the general calling of Christianity but in the particular calling of the ministery 2. He pays them their wages and that with the enjoyment of himself who is their Master Matth. 25.20 Matth. 24.46 These servants of God are sent 1. In respect of their qualification for the work being filled with gifts answerable to that weighty employment 2 Tim. 2.24 25. endued with wisdom courage patience utterance c. that may make them able Ministers of the new Testament 2. In respect of their acceptation to the work Isa 6.8 a man must be willing to take it upon him 3. In respect of their commission to the work In physicis aer non facit seipsum ignem sed fit a superiori Aquin in loc set apart thereunto Act. 14.23 'T is not every one that hath good legs or that can run that is a messenger he must be likewise sent 'T is not every one that hath good abilities of knowledge courage wisdom elocution is either a Commander in war or an Embassadour of state he must be likewise commissionated 'T is a great errour to think that all the Lord's people are ministerially Prophets 4. In respect of their continuation in the work Act. 6.4 Those that have set their hands to this plough must not look back No other impediment than that which hinders them from the execution of their office must give way to them to lay down their office CHAP. VII Use 1. HEre see the condescension and humility of Christ he made choice of the lowest kind of life even that of a servant and the lowest kind of death that of the Cross when he was among the children of men Phil. 2.7 8. he emptyed himself suspended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it were laid aside his glory and majesty Yea 't is said God sent his own son in the likeness of sinful flesh Rom. 8.3 Though his flesh was not sinful yet he was just like to sinful flesh As to imputation in respect of God who laid upon him the iniquity of us all Isa 53.6 and as to reputation in respect of men he was reputed a sinner being reckoned among the transgressors ver 12. This may also inform us of the exaltation of ministers they are servants but of the Lord and this title they may glory in Jud. 1. Jude might have called himself a near Kinsman to Christ or Christ's brother for he was so accounted Matth. 13.55 Mark 6.3 and he was so as much as James who is called the Lord's brother Gal. 1.19 but surely alliance to Christ in the service of the Gospel is better than alliance to him in the flesh To be a faithful minister of Christ or true believer on Christ is more honour than to be a natural brother of Christ Here also take notice of the condition of servants Servi sunt imo homines imo contubernales imo humiles amici imo conservi Sen. Epist 47. though their calling be low in the world yet 't is as lawful as any other worldly calling and very useful else Christ would never have taken upon him the form of a servant Therefore servants should be respected for their usefulness Col. 4.1 Philem. v. 16. Seneca hath a pretty Epistle to perswade his friend to respect his servants and not to carry himself severely and rigidly but familiarly towards them Surely 't is your wisdom so to carry your selves towards your servants that they may not only fear you but love you And let servants be contented in the places wherein God sets them for if Christ could then a Christian may do God and men good service in the form of a servant Here also you may see God's indulgence to man as to send so many servants for his good and among the rest his son for one Luke 20.10 11 12 13. Lord what is man that thou shouldest be thus mindful of him Use 2. Four things are to be noted by way of Caution 1. Though Christ be God's servant yet he is his Fellow so God doth call him The man which is my fellow Zech. 13.7 not a secondary inferiour God as the Arrians would have him denying him to be true God God calls him so saith one to shew the unity of the essence Diodat in loc and unity of the will of the father and of
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
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