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
and Warrants run in the name of the supream power so must the word preached in the name of God II. If we look at the word which is spoken it must be spoken 1. Gravely according to the weight of the matter and majesty of the stile There should not be an affected language but sober expressions subservient to the matter 2. Methodically according to the distinct heads of divinity held forth in the Scripture 1 Cor. 15.3 3. Pertinently according to the particular portion of Scripture which is fixt upon keeping to the matter in hand as Sr. Paul doth in the confirmation of the Resurrection A man may speak according to truth or the word in general when he doth not speak according to his Text or the Scripture which he quoteth III. If we consider by whom the word is spoken it must be spoken 1. Understandingly and that according to the analogy or proportion of faith 2. Resolvedly in an open and free manner boldly declaring the word of God 2 Cor. 4.13 Rom. 1.16 being ready to defend what we deliver 3. Affectionately Phil. 3.18 our Sermons should not only be informing but enflaming affectionate speeches help much to work upon affection and they seem to flow from affection IV. If we look at those to whom the word is spoken it must be spoken 1. Audibly with the voice so lift up as the standers by may take it John 7.37 the lungs are of use as well as the brains in the ministerial employment 2. Plainly 2 Cor. 3.12 speaking in a familiar speech not uttering fine phrases like painted glasses which makes a shew but keeps out the light we must speak to the capacity of all sorts of hearers Qui pueriliter populariter trivialiter simplicissimè docent optimi ad vulgus sunt concionatores Luther The learned can understand plain words but the unlearned cannot understand elegant words 'T is best therefore to use those words which all know 3. Distinguishingly separating the precious from the vile Jer. 15.19 giving unto each the portion belonging to him for this end a Minister had need observe the carriage of his people that he may accordingly discharge his duty towards them Quest 3. How doth this appear to be the way that God makes use of Resp. 1. The Scripture-rule illustrated with instances cleareth this The Rule is Rom. 10.14 15. The instances are that of St. Peter sent to Cornelius Act. 10. That of Ananias sent to St. Paul Act. 9. 2. The daily experiences of Saints confirm this Where is the man or woman that hath received any of the gracious workings of God's spirit and have not received it this way CHAP. IV. Use 1. THis may inform us of diverse things 1. That the gift of utterance is very requisite for a Minister Eph. 6.19 for Ministers are spokes-men by their office Isaiah was bid to lift up his voice like a Trumpet which yieldeth a loud a distinct so and. John Baptist's language was as the voice of a cryer Matth. 3.1 which is a stretched out voice and an authoritative voice yet should a Minister take heed he be nothing but voice an empty sound 2. The calling of the ministery is very useful 't is to bespeak souls for heaven by inviting them to accept of Gospel-provision Tit. 1.2 3. none need think it too mean a calling for their children the honourableness and usefulness of preaching may be estimated by the preciousness of souls 3. See Mr. Hieron his preachers plea. How foolish are they who account preaching of a plain Sermon to be a poor way of profiting an intelligent man in respect of the reading of a Learned book And upon this account many I fear absent themselves from hearing thinking they have a tolerable excâ—se yea some have been observed to be so irreverent as to read a book in Sermon time But know it is the word spoken nor the word written is the ordinary way of salvâ—â— on the foolishness of preaching 1 Cor. 1.21 not but that to real good books is a good exercise if it be done in its proper time Use 2. Ministers should not only preach with their tongues Sanctiores sunt aures plebis qâ—am corda sacerdotum Milar but likewise with their hearts feelingly The heart is the best Oratory St. Paul's spirit was stirred within him to preach against the Idolatry of the Athenians Act. 17.16 'T is a sad complaint of Hilary that the peoples ears were better than their Teachers hearts Ministers should also preach with their lives Phil. 3.17 20. Aristotle saith that a good Oratour must be a good man There be many preachers saith Calvin very clamorous in declaiming against the sins of the people but do no good because the people see they are not moved themselves with what they preach to others Christ preached often when he opened not his mouth as Theophilact observes Theophilact in Mat. 5.2 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life and by his miracles Consider further though preaching be the ordinary way of conversion yet reading the Scriptures is very useful and necessary Junius turn'd from Atheism to Christianity by reading the first Chapter of John Christ bids us search the Scriptures John 5.39 God can also make Christian conference effectual Moreover it is not the breath of a man but the inspiration of the Holy Ghost which worketh conversion and God's spirit doth not tie himself to means though he tie us but bloweth as the wind where he listeth And this spirit may breath into little children as well as into grown men they may have the teachings of God though they are uncapable of the teachings of men CHAP. V. Use 3. LEt us be thankful to God that the word of faith is so nigh us in the preaching of the word Rom. 10.6 7 8. that Manna falls at our very doors 't is but stepping out and taking it up If Plato could bless the Gods that he was not only a man but a Graecian and Athenian and that he lived in the days of Socrates if Bucholcerus counted himself happy that his birth fell out in Melancton's time how may we bless God for the many helps we have to attain saving knowledge Therefore 1. Speak to God in prayer before you come to hear that he would bless the word to you when you do hear 2. Diligently attend to God's word which is spoken Eccles 5.1 Be not praying or reading when you should be hearing Our King Edward VI. heard Sermons with great reverence penned them with his own hand and diligently studyed them afterwards Constantine the Great in hearing the word would many times stand up all Sermon-while and when some of his Courtiers told him it tended to his disparagement he answered that it was in the service of the great God who is no respcter of persons 3. Be affected with the word you hear The word preached doth as it were represent truth before the eyes Gal. 3.1 Thus the Prophets were to shew the people
side Quest How comes it to pass that sinners thus agree together Resp. 1. They are endued with one nature and so are all as it were of one complexion and disposition No wonder to see them act alike who are alike it were a wonder if they should not 2. They serve one Master Belzebub the Prince of Devils whose interest it is not to have his kingdom divided against it self Matth. 12.25 26. The Prince of the Air hath his several Regions and Regiments and in such order that all act one under another unto the same end CHAP. VII Use 1. THis informs us Ejusdem doctrinae vinculum knits together the old Jewish Church with the Christians Calvin that consent is no true mark of the true Church Consent may be among the wicked in the kingdom of Antichrist Rev. 13.16 Consent therefore simply saith Mr. Perkins unless it be joyned with true faith and true doctrine is not of force to declare unto us the true Church The unity of the Church depends upon the unity of the Doctrine and Covenant which is therein professed and believed Make Doctrines diverse and you make Churches diverse There cannot be one Church but there must be one faith and one doctrine believed Use 2. Yet notwithstanding take these Cautions 1. That sinners do dissent among themselves though they do thus sin with one consent both the erroneous vicious sort of sinners Errour as it differs from the truth so it jarrs with it self Wicked men do not only oppose the godly but one another and that most violently Ahab not only persecutes Elijah the Prophet but also fights against Beâ—hadad the Syrian Two wicked Kings oppose one another 1 King 20. 2. Yet a particular sinner dissenteth with himself the light of nature and the corruption of nature do oppose one another natural conscience and natural corruption do maintain a conflict As the regenerate part and the unregenerate do fight in the godly man so doth an inlightned conscience and corrupted nature in the wicked man Use 3. Be exhorted not to consent to sinners if they entice thee Prov. 1.10 yield not though they set upon thee with several arguments as 1. The safety of the attempt lâ—â—king privily without peril without any fear to have their plot discovered or their persons punished To this oppose the intuitive and vindicative eye of God 2. The facility of their exploits to prevent the doubts that may arise against their proceeding for the difficulty of their attempts and doubtfulness of their success ver 12. but God can undo all they do 3. The commodity that they shall get by their attempt not trifles of no value but riches of all sorts wherein they shall store their houses as conquerours do when they sack Cities ver 13. but here oppose the loss of the soul for ever 4. The equality of the distribution of the commodity all shall share alike ver 14. To this oppose the place of the damned There will be one hell to hold all those sinners which now go on to sin thus with one consent A good Gentlewoman afflicted in conscience uttered these words a little before her death O Lord let me not go to hell where the wicked are for Lord thou knowest I did not love their company here Secondly consent unto that which is contrary to sin 1. Consent to the law of God that it is good â—ote for it and with it as the rule of right even when you see you cannot perfectly fulfil it 2. Consent to the worship of God to serve him with one consent Zeph. 3.9 Agree to all God's ordinances slight not any of them 3. Consent to the people of God be one with them that are one with the Lord all ye that Profess Religion see that with one mind and mouth ye glorifie God Rom. 15.6 If sinners have their Come to wickedness should not Saints much more have their Come to holiness Isa 2.3 5. Zech. 8.21 Oh now beautiful is unity with verity consent and concord with truth It is the Livery of Christ the badge which he hath given for his Disciples to wear John 13.35 his seamless Coat and unbroken body represented it It is the glory of heaven there the Father Son and Holy Ghost are one in essence there Saints are one in affection and communion without any division and here Christ would have us so one John 17.21 SERM. VII LUKE 14.18 They all began to make excuse CHAP. I. THe next thing considerable is Lyra in Gloss Ordinar how ready or forward they are to refuse They began to make excuse Lyra saith here the Kingdom of heaven is shut against none but such as shut it against themselves and that by the profession of their own language They began Man begins the quarrel though God begins the pacification They began and so continued Chemnit in loc as that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth putting off the grace offered till they excluded themselves from true happiness Here note Obser That men exclude themselves from the good things of the Gospel when God begins to offer them life and salvation they begin to refuse it 1. They exclude themselves from the grace of the Gospel as 1. From the outward means of grace Gospel-ordinances Church-priviledges they put the word of God from them Act. 13.46 they thrust it away in a rude manner Walking in Gospel-ordinances is called order Col. 2.5 Men therefore who refuse to walk orderly or regularly according to the rule of the Gospel do deprive themselves of the priviledges of the Gospel 2. From the inward work of grace here men exclude themselves by resisting the Holy Ghost when he cometh by his motions to their hearts Act. 7.51 This is called sometimes quenching of the spirit 1 Thes 5.19 grieving the spirit Eph. 4.30 vexing the spirit Isa 63.10 This is done by many reiterated acts of opposition unto spiritual motions A man is grieved when one doth him a discourtesie but when he shall go on to heap up discourtesies this stirreth up vexation sometimes it is called Tempting the spirit Act. 5.7 sometimes despising or offering despite to the spirit Heb. 10.29 this is the highest injury that any can offer to the spirit of grace 2. They exclude themselves from the glory of the Gospel They shut themselves not only out of the kingdom of grace here but also out of the kingdom of glory hereafter judging themselves unworthy of everlasting life Act. 13.46 their own actions passing judgment upon them that they are not meet nor fit to inherit glory CHAP. II. Quest HOw do men exclude themselves Resp 1. By sin in the general and in special by unbelief This hindred the Jews from entring into Canaan Heb. 3.19 this broke them off from all spiritual communion with God Rom. 11.20 Sin is truly a man 's own what his sin doth he himself doth And as for the sin of unbelief it is an unwillingness to close with Gospel-provision John 5.40 That men exclude
worldling forsakes all spirituals for the world Saints Churches Ordinances let all go from him or he will go from all that he may take faster hold of the world 2. To give a man's self to the world Those that are marryed do give themselves one to the other resigning up the power or use of their bodies each unto the other 1 Cor. 7.4 A man that is wedded to the world bringeth himself under the power of the world the world may do with him what it will The natural man walks according to the course of this world Eph. 2.2 3. To cleave close unto the world The marryed man is said to cleave to his wife Matth. 19.5 to be as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued to her he that is wedded to the world is glued to the world and those things that are glued are hardly parted The worldling's heart is set upon worldly things oh 't is hard coming between to take off the affection from the object 4. To make provision for the world even for these worldly affections within a man he that lives like a marryed man nourisheth and cherisheth his wife as his own flesh Eph. 5.29 Now as there is natural flesh so there is sinful flesh This is the flesh that a man wedded to the world nourisheth and cherisheth making provision for it which St. Pâ—ul forbids Rom. 13.14 As some neglect the body by too severe abstinence weakening it as to the exercise of godliness so many more do cherish the body by too great indulgence strengthning it to the acts of wickedness The other neglect a friend These harbour an enemy Sect. 2. The peremptoriness of these worldlings against the word appeareth in these things 1. They shâ—t their eyes against the word in seeing they see not Matth. 13.13 they shut the window that the light may not come in They cannot but see so clearly doth the Gospel shine yet will they not see their minds are so prejudiced against the truth 2. They stop their ears against the word Audientes corporis sensu non audiunt cordis assensu Aug. hearing they hear not they hear a sound but no distinct sound They are like the deaf Adder or Asp that stops her ear at the voice of the charmer Psal 58.4 5. who when she perceiveth the charmer layeth one of her ears close upon the ground and covereth the other with her tall because she will not hear the charms 3. They open their mouths against the word as those wicked Jews who spake against those things which were spoken by Sâ— Paul Act. 13.45 This is blasphemy defaming God himself casting aspersions upon his most reverent name 4. They trample with their feet upon the word these swinish Epâ—cures do trample upon that Pearl of price that is brought to them in the Gospel-message Matth. 7.6 they feed so greedily upon the garbage of carnal contentments that they despise spiriritual enjoyments Quest Why are worldlings so peremptory against the word Resp. 1. They cannot be for the word and the world too Luke 16.13 seeing therefore they will be for the world they cannot be for the word he that is marryed to one cannot be marryed to another till he be disjoyned from the former while the heart is set upon the world it cannot at the same time be set upon the word 2. The word is very strict against them it threatens damnation to them that mind earthly things Phil. 3.19 the worldling hates the word because the Scripture speaks not one syllable of good to a worldling so abiding CHAP. VI. Use 1. HEre ye may see that worldly â—emptations are very dangerous man's nature is ready to close with them and the closing with them undoes a man A wedge of gold and an Achan's eye may cost a man his life a worldly proffer meeting with a worldly heart may cost a man his soul Here also ye may see that the world doth choak the word Luke 8.7 it hindereth the growth of it so that the love of the world is not seated in the heart neither doth the fruit of it appear in the life hence it is that many who increase in worldly riches do decrease as to their spiritual profession Vse 2. Yet there is a delight in worldly enjoyments which may well stand with a delight in God's word 'T is lawful not only to have and use the things of this world but to rejoyce in the same Eccles 3.12 13. so that we keep within the bounds of sober delight and our mirth degenerate not into that laughter which is madness But 't is as hard to bear much prosperity as to drink much wine and not be giddy Yet there be those who are wedded to the world that seemingly comply with the word drawing near to God with the mouth whose heart is far from him Isa 29.13 whose heart goes after their covetousness and after their carnal lusts Use 3. Then live as those who are not wedded to the world that it may appear ye refuse not the word 1. Be weaned from the world Psal 131.2 the world is a distempered body and its breasts cannot afford wholesome milk Use earthly things with an holy indifferency use all worldly things with much moderation and sobriety 1 Cor. 7.29 30. with a kind of non-attendancy reserving the bent of your wills and vigour of your spirits for heavenly objects Use them likewise with an holy jealousie lest they should deceive you of better be not sensual in your sensible delights like those who feed upon the sweetness of the creature without fear Jude v. 12. but sanctifie your enjoyments by daily prayer that ye may be delivered from the snare of them 2. Be crucified to the world The world is crucified to me saith St. Paul and I unto the world Gal. 6.14 that is the world and I are well agreed the world cares not for me and I care as little for the world labour to have your affections and lusts so crucified and deaded that worldly temptations do not draw them out he that is dead is freed from sin Love not the world so as to sin for its sake be not so fond of the world as though you could not live without it be not drawn from your duty by it Live also like those who are ready to receive the word that it may appear ye are not wedded to the world 1. Be wedded to Christ according to the ministry of the word it serveth to that end and purpose 2 Cor. 11.2 the Church made up of believers is the Lamb's wife 2. Be observant of Christ according to the laws of marriage study to please him be willing to do any thing for him 2 Cor. 5.14 and he will do any thing for you Hos 2.19 20. Consider that all the outward excellencies of the world are to be had in the enjoyment of Christ in a more eminent manner with him there is the honour of a Crown 1 Tim. 4.8 what greater honour the profit of a
to him shall be welcome they shall have the smiles of his face the kisses of his lips the embraces of his armes to all eternity CHAP. IV. Said to his servant c. THis phrase suits well with that in v. 17. where the servant was sent to say to them that were bidden There the servant spoke to the Guests here the Lord speaks to his servant intimating to us that those who came in the name of the Lord must speak in the words of the Lord delivering the Gospel-errand in the way and manner to others as God delivers it to them Hence observe Observ God speakes unto his servants the messengers of the Gospel that which they must speak to others Luke 1.70 The Revelation of Divine truth in divers manners heretofore was all from God first speaking to his Prophets and then to his people God spake of old in divers manners Heb. 1.1 as Sect. 1. 1. By dreams Thus God revealed to Jacob the mystery of Christ as mediator in the representation of a Ladder reaching from earth to heaven Antiqui fingebant somnium deum alitem et volatilem Gen. 28.12 This was in the night being retired from worldly business that God revealed his mind by dreams These Divine dreams were sent upon weighty occasions and they left a certain perswasion and inward sense of God's presence upon the soul saith Musculus 2. In a most familiar manner Thus God spake to Moses face to face as a man speaketh to his friend Exod. 33.11 A special priviledge that Moses had above the rest of the Prophets God speaking to him not by the mediation of an Angel as to others nor yet by any form or similitude nor yet with terrour and amazement as to others but he spake with God familiarly 3. By Urim and Thummim Josephus saith they shined if Israel marched forward they shined not if they were to stay which words signifie light and perfection Exod. 28.30 They seem to be two precious stones given by the Lord himself to be set in the breast-plate of the High Priest The manner how God revealed himself by Urim and Thummim is not set down in Scripture It is conceived to be as an holy sign that the Lord was to inspire the High Priest with an answer as Sampson's hair was not his strength but the sign of it 4. By Visions Thus God revealed the knowledge of Christ as a mighty one Psal 89.19 This was in the day as dreams in the night In these visions there was 1. The representing of spiritual things by sensible forms Hence God is said to multiply visions and to use similitudes by the ministery of his Prophets Hos 12.10 A plain discovery of deep mysteries Thus the King of Babylons coming against Jerusalem was represented by a great Eagle Ezek. 17.3 12. a fit Emblem as appears by the collation which the Prophet makes As these predictions were called visions so the Prophets were called Seers and they were Hieroglyphical Teachers giving instructions by Emblems 2. There was also the irradiation or shining light on the minds of the Prophets whereby there was the certain knowledge of those divine truths imparted to them Ezekiel saith the heavens were opened and he saw the visions of God The opening of the heaven and the opening of the understanding do make an undeniable demonstration of the point Ezek. 1.1 There was also 3. The impulse of the spirit whereby they were strongly carryed to make known that to others which God made known to them Hence the word of the Lord and the Hand of the Lord are joyned together Ezek. 1.3 The word of the Lord came expresly to him with that evidence and clearness that he could not withstand it and the hand of the Lord was upon him The spirit of the Lord took hold of him and made him carry that word unto the people 5. By inspiration infallibly to set down in writing the mind of God Thus in old time holy men spake as they were moved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcibly moved by the Holy Ghost 2 Pet. 1.21 carryed out of themselves not speaking their own mind but the mind of God In speaking of which the Pen-men of Scripture often spake against themselves they minded not their own personal credit or discredit as other writers do Sect. 2. The Revelation of divine truth to us in these last days is spoken from God by his son Heb. 1.2 That eminently faithful servant of God Isa 53.11 here we must consider 1. Christ spake those words to others which his father spake to him John 17.8 he communicated of his father's secrets 2. The Apostles spake those words which Christ spake to them 1 John 1.3 Paul received all that he delivered 1 Cor. 11.23 and he delivered all that he received Act. 20.27 he declared the whole counsel of God Now 3. Ministers since are to speak that which is spoken in the Doctrine of the Prophets and Apostles and no other Doctrine upon the pain of a curse Gal. 1.8 The reasons why it is thus are 1. That the word which is spoken may appear to be the word of God and not of men 2 Thes 2.13 though coming by men yet not coming from men 2. That those that speak the word may appear to be men of God and sufficiently furnisht for that great work they take upon them 2 Tim. 3.16 17. God is their Teacher they are servants of God for the good of men 3. That those who obey the word that is spoken may appear to be men fearing God trembling at his word Isa 50.10 4. That those who disobey the word which is spoken may appear to be contemners of God how shall men escape that neglect so great salvation concerning the delivery whereof there is such evident demonstration Heb. 2.2 3 4. CHAP. V. Use 1. THis shews us that the preaching of the word is to be delivered as the Oracles of God 1 Pet. 4.11 not rashly and waveringly but reverently and resolvedly The Prophets of old durst not give out any thing to the Church but what God first gave out to them Hab. 2.1 So what is now spoken must be fetched from the holy Scriptures Away then with their practice who thrust the decrees of men upon people for the ordinances of God Then must not the preachers of the word seek to please men for if they should they should not be the servants of God Gal. 1.10 every servant must study to please his own master Ministers must not study to gratifie the humours of their hearers nor must they claw the itching ears of humorous ones Those that do so are not God's builders but the Devil 's dirt-daubers Use 2. Yet this doth not make but that preachers may consult with humane Authors Paul cites the saying of an Heathen Poet Tit. 1.12 Though humane Learning be not so requisite for the delivery of the plain truths of the Gospel yet it is very material for the confuting the subtil cavils of the opposers 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
which is implanted by the spirit of grace and expressed in the life of grace That peace whereby the members of Christ's mystical body do sweetly agree together That joy whereby we delight in such righteousness and peace Use 4. This Doctrine is consolatory 1. If we look at God's Elect yet not called There is room enough to entertain all the Elect of God as they come in one after another God shall enlarge Japhet and he shall dwell in the Tents of Shem Gen. 9.27 and Christ saith other sheep I have them also I must bring and there shall be one ford John 10.16 a fold big enough to hold them all 2. If we look at the called ones who are at present straitned Hereafter they shall be so enlarged as to have room enough here they are straitned 1. Outwardly straitned so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 2 Cor. 6.4 translated distresses as it were in Little Ease pent up so that they know not which way to turn I have read of a French Martyr who was pent up in such a narrow room for seven weeks together in Paris that he could neither sit nor lie down Sometimes they are straitned in their Estates kept at short allowance but hereafter there will be room enough 2. Inwardly straitned straitned in their knowledge know ng but in part and that darkly but hereafter it will be fully and clearly 1 Cor. 13.11 12. straitned also in their obedience there is some reluctancy in their obedience while the mind is for serving the Law of God the flesh is for serving the Law of sin Rom. 7.25 The unregenerate part pulls backward while the regenerate part puts us forward to any good So likewise straitned in love and other graces the comfort is that these graces will act with more scope or room in heaven Oh welcome that happy day SERM. XV. Luke 14.23 And the Lord said unto the servant Go out into the high-ways and hedges c. CHAP. I. THe two former invitations Exierunt Apostoli extra Judaeam ad Gentes Salmeron ver 16. 21. were to the Jews this latter is to the Gentiles In which invitation of the Gentiles we have 1. The designation of the messenger sent to invite them the same that was sent to the Jews The same servant from the same Lord. The Lord said to the servant Go out 2. The description of the place of their residenc The high-ways and hedges 3. The illustration of the manner of bringing them in Hic Gentium votatio describitur Marlor in loc And compel them to come in 4. The confirmation of the end thereof That my house may be filled From the first I observe Obser That the Gentiles now have the same Authority and Priviledge to embrace the Gospel as the Jews once had Col. 3.11 The distinction of Jews and Gentiles comes not from Adam but from Abraham God called him from his idolatrous kindred Gen. 12.1 making his Covenant of grace with him and his posterity renewing and confirming it by the seal of the Covenant circumcision Gen. 17.1 2 9 10. called a seal of the Righteousness of faith Rom. 4.11 which Covenant with the seal thereof was confined to Abraham and his posterity and continued among them till Christ came in the flesh which posterity of Abraham were called by three names Heber from Hebrews as it is judged out of whole loyns Abraham descended Israelites from Israel Abraham's Grand-child And Jews from Judah one of the Sons of Israel Which Jews were the Nation by way of eminency An holy Nation Exod. 19.6 inhabiting the Land of Judea Canaan the Type of heaven And all other people who came not from Abraham's loins were called Gentes the Nations of the world or Gentiles Others say from the Epithet given to Abraham who is called Abraham the Hebrew Gen. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass over or pass through because from Mesopotamia he passed over Euphrates into Canaan and so passed through the Land Abraham the Hebrew or the passenger or passer-through This denomination seemeth the more probable Heber being far from Abraham Gen. 11.17 CHAP. II. NOw concerning the priviledges which the Jews once had the Apostle gives us a Catalogue of them an Inventory of very choice goods Rom. 9.4 who are Israelites to whom pertaineth 1. The Adoption Israel was God's first-born and so higher than the Kings of the earth Psal 89.27 Though God had a natural son of his own yet he adopted the Jews out of his abundant grace 2. The glory the Temple and the Ark so called 1 Sam. 4.22 because tokens of God's glorious presence and Types of Christ the King of glory whence Judea is called the glorious Land Dan. 11.41 all the while God manifested his presence there but now sin hath made it vile enough 3. The Covenants the moral law in two Tables or the Covenant of grace often renewed 4. The giving of the Law the judicial Law for the ordering their common-wealth 5. The service the ceremonial Law for the ordering of their worship of God As God had adopted them so he would have them brought up under his Law as under a Tutor Gal. 4.1 6. The promises the rich Legacies in the old Testament 7. The fathers they descended of honourable ancestors Abraham Isaac and Jacob. 8. Christ after the flesh who took on him the seed of Abraham Heb. 2.16 as if a King should marry into some poor family of his subjects and be glad at the match CHAP. III. THat the Gentiles have as good leave and priviledge to believe the Gospel as the Jews had appeareth thus 1. Abraham received the seal of the Gospel-righteousness being uncircumcised that he might be the father of those who should believe God being able of such stones to raise up children to Abraham Matth. 3.9 even of the Gentiles whose hearts were as hard as stones and who worshipped stocks and stones 2. The prophesies of old were that Christ should be a light to the Gentiâ—es Isa 49.6 that the eyes of their understanding might be opened to see the way to heaven and walk in it And Isaiah and Moses told the Jews so to their face though they despiâ—ed the Gentiles Rom. 10.19 20. now the Prophecies were all to be fulfiâ—â—ed in due time 3. Gentiles are put into the Genealogy of Christ it is observable how among all the men in Christs Genealogy only four women are put in beside Mary the Mother of Jesus two of which were Gentiles viz. Rahab of Canaan Ruth of Moab The other two of the Jews Thamar and Bathsheba notorious for incest and adultery Vid. Spanhem dub Evang. dub 25. part 1. St. Ambrose and Chrysostom give several reasons for this as 1. To curb the insolency of the Jews to stain their pride who boasted much of their progenitors 2. To shew that no blot in predecessors is an hinderance to vertue in their posterity 3. To shew that the greatest sort
be called Rom. 11.26 Use 3. Let us improve those examples which set forth unto us God's vengeance on sinners and in special on unbelievers Examples are two-fold either for imitation or admonition the latter is here meant 1 Cor. 10.11 and unbelievers are two-fold either of pure negation living without the profession and means of faith as Heathens or of an evil disposition walking contrary to the Doctrine of the Gospel as loose Christians God's judgments on both these sorts of unbelievers must be improved by us and especially the latter 1. Yield a firm assent not only to the mattter of fact in sad examples but to the cause of them set down in sacred Scripture sin deserving and procuring these judgments 1 Cor. 10.6 2. Bring home those sad examples by a particular application to your selves so Christ would have us Luke 13.3 making anothers case our own On continue not to refuse the Gospel for this end let the wicked forsake his way and return unto the Lord whether should men go but unto God from whom they fell let him that is returned take heed that he back-slide not from the Lord through unbelief Look well to the exercise of faith labour to apprehend those promises which God hath given you in his word and appropriate them that are proper for your present condition Heb. 13.5 The vertue of a plaister appeareth in the application of it to the sore CHAP. VI. Shall tast of my Supper HEre is the matter predicated or declared concerning the subject fore-mentioned Shall tast of my Supper Tasting is taken 1. Properly to touch with the lips Ravanel and pass judgment upon the diversity of savoury things There is a dispute among Philosophers what is the proper sensorium or instrument of tasting Some say the mouth others the Tongue others the palate others the throat others the nerves which diffuse themselves through those parts I suppose there is a concurrence of all these to a perfect taste 2. Figuratively and that 1. Intermitatur Deus summum malum Experimento cognoscent quantum malum sit jacturam fecisse c. Salmer Metonymically for eating Act. 20.11 a metonymie of the effect because we therefore tast that we may eat 2. Metaphorically to make tryal or know by experience and that either in a way of sorrow as to tast death Matth. 16.28 for to suffer death or in a way of delight Tasting is put for perceiving in a comfortable manner Prov. 31.18 this last acception is the meaning of it in our Text They shall not tast that is they shall not by experience know to their comfort they shall not partake of my Supper Gospel provision for the good of their souls but shall know by sad experience what it is to contemn such mercy they shall for ever despair of the enjoyment of any good Hence observe Observ That there is not any true experimental any sanctifying and saving good belongs to them that refuse the Gospel Such as these are excluded from the communion and fruition both of the grace and glory of God in Christ I. They are excluded from the fruition of the grace of God in this life They have not a tast of it as is thus evident 1. They have no sound knowledge or spiritual discerning of divine truth They call evil good and good evil put bitter for sweet and sweet for bitter Isa 5.20 no taste and relish of the spiritual nature of things Truth is the meat of the mind the nourishment of the understanding but divine truth suiteth not with a carnal mind the palats of many are out of taste in a spiritual sense it is too apparent by the multitude of unsound opinions that go down without disrelish 2. They have no firm faith upon God in Christ They believe not the record that God gave of his Son 1 John 5.10 God hath put eternal life in his sons keeping and men will not come to him that they may have life John 5.40 thereby it appeareth they are void of faith in God now faith is the souls taster to suck the sweetness of the promises 3. They have no content or satisfaction in any thing that good is Tasting is receiving that which is edible or potable with some kind of pleasure or liking Thus wicked men do not taste of Gospel-provision they have no love or liking of it The carnal heart is not affected or pleased with spiritual good He receiveth not the things of the spirit into him so as to receive any satisfaction to his mind in them 1 Cor. 2.14 they are foolishness to him insipid stuff albeit the wisdom of God This shews their mouths to be out of taste 4. They have no meditation on God and his word They chew not the promises nor turn them into fatness they feed not upon such dainties There is a taste in words the Heathens had this notion they saw some could not taste of words as others could Natural men taste not God's word by any delightful meditation in it 5. They have no hungring and thirsting after righteousness carnal hearts look upon themselves so full as wanting nothing Rev. 3.17 Such hearts are like those stomachs that are full of wind and not of meat swell'd and puft up They do not faint for God nor are they troubled for the want of the spiritual food They have no spiritual desires nor endeavours after grace II. They are excluded from the fruition of the glory of God in the life to come That is the second course of this Gospel-feast and there also they shall not have so much as a taste The rich Epicure in the Parable Luke 16. could not have one drop to quench his thirst or cool his heat ver 24. no refreshment among the damned The day of judgment which is called the times of refreshment to all true penitents Act. 3.19 will be a day of the encrease of torment to all impenitent creatures CHAP. VII Vse 1. THis informs us of the Righteousness of God in the judgment he inflicts on men What more righteous than this that those should have nothing but the terrour and torment of the Law who would have none of the grace nor duty of the Gospel Here also ye may see the vast difference between the godly and the wicked the wicked shall receive no good but the godly shall want no good Psal 84.11 They having an interest in God himself must needs possess all in possessing him Vse 2. Yet there be some natural men that seem to partake of spiritual good in a large measure Heb. 6.4 5 6 7. a great deal for cast-aways to partake of 1. They may be illightened with some divine understanding divine light may shine into their heads though not into their hearts they may have much of the gifts but nothing of the grace of spiritual knowledge 2. They may taste of the heavenly gift the common gifts and influence of the spirit given to profit others withall in the way to heaven with which