in express terms as Moses doth his meekness at one time and his provoking God at another time Now as it is a base thing for a man to commend himself so it is a foolish thing for a man to blaze his own faults It appears therefore the Pen-men of Scripture were not led by humane policy but by divine Authority And hereby it is evident they were moved by the Holy Ghost to set down what they did 2 Pet. 1.21 As for that objection which some make from the circumstantial different expressions of the Pen-men writing the same things as the four Evangelists we may retort the objection seeing the difference is not substantial but circumstantial and thence fetch a good argument to prove the divine authority of the Scriptures viz. that the Pen-men did not lay their Heads together about the framing of their writings and did not transcribe one anothers Copies they agreeing in the main and yet differing in things of a lesser consideration which is admirable to consider of 2. If we look at the matter of these writings it is evident it comes from heaven because it tends to heaven directing men thither and taking them off from the world There is not one tittle of it that savours of earthlyness or tends to the maintaining of carnal interest so then as the light of the Sun sheweth it self to be the Sun as the discourse of a learned man proves himself to be learned so the language of the Scripture evidenceth it to be sacred it breathing forth nothing but godliness thereby it appeareth to be the very breath of God 3. If we look at the effects of these Scriptures what a wonderful force they have upon the insides of men Tertullian tells the Jews that those places among the Brittains which the Romans could never come at were subdued by Christ that is by his word Here we may appeal to mens consciences for evidence The awakened conscience of a natural man trembleth at this word The clear conscience of an holy man feels a through change within made by force of this word I can speak it by experience saith Erasmus that there is little good to be gotten by the Gospel if a man read it cursorily and carelesly but if he exercise himself therein constantly and conscionably he shall feel such a force in it as is not to be found again in any other book whatsoever 4. If we consider the preservation of these Scriptures That writings penned by so many several men at so many several places in so many several ages should be kept so entire together is more than humane power to bring it to pass The Reason why the Authority of the Speaker is ground enough for our belief of Scripture is Because as God is so Almighty and independent as none can contribute to his being so neither to his truth Let a man but grant a God and he must needs grant his authority to be authentick and that absolute credence is to be yielded to him Hence those Heathen Law-givers Numa Lycurgus c. would needs seem to derive their Laws from some Deity And Mahomet's dictates may not be disputed upon pain of death Let God be true and every man a Liar Rom. 3.4 and Christ Jesus is truth it self John 14.6 and God in Christ is that God who cannot lie Tit. 1.2 CHAP. II. Vse 1. THis shews us the difference between the holy Scriptures and other writings No other writing must be believed barely for the Author's sake but for their agreement to right reason or to the rule of these holy Scriptures In other Sciences we first know and then believe but here it is otherwise we must believe the truth and integrity of the Scriptures because they are of God and then we shall know whether these things are of God or not Humane Authors are apt to go awry in their writings being biassed by self-interest and therefore must not presently be credited as Learned Scâ—liger observeth of Baronius that he did not write but make Annals This also shews us the vanity and vileness of thâ—se who so magnifie reason as they vilifie faith who will believe no more than they see reason for Quid proderit Papismum â—eliquâ—sseâ— et in Socinâ—am 〈◊〉 incidisse câ—lâ—um imagi num detâ—â—â—â— et cul tum maginâ—tionum ampleâ—â—i Prideaux who think it beneath a rational creature to ground faith upon the Authority of the Speaker Such are the Sâ—cinians That which is said to be spoken by a person of Quality of this Nation of that judgment is a very prophane speech Whaâ— saith he do you talk to me of faith Give me reason every Cobler may have faith But the Scripture saith Faith is the evidence of things not seen Heb. 11.1 the demonstrative evidence it is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but saith corrects both faith helpeth at a dead lift Use 2. Yet this doth not make that we should take divine truths upon trust when men utter the same though they quote Scripture for what they speak let who will be the preacher we should examine what we hear Act. 17.11 there is a judgment of discretion that belongs to every one to make trial of their own actions Secondly this doth not make Christian Religion irrational no Ratio Christianorum est fides Luther it is a most reasonable service Rom. 12.1 where we cannot see a natural reason for what we believe yet it is most reasonable we should believe it when we know the Supream cause hath spoken it The knowledge of the Scriptures and the power of God would make those things credible to faith which seem impossible to reason Matth. 22.29 Use 3. Let us be ashamed of our slowness to believe what is spoken in the sacred Scriptures As it is our misery that we are so dull to conceive so it is our folly that we are so slow to believe divine truths Luke 24.25 let us be sure throughly to understand those arguments which prove the Authority of sacred Scripture let us believe God upon his bare word believing though we have not seen John 20.29 grounding our faith according to our duty upon the Authority of the Speaker Study the Supremacy of God's Authority This made the Centurion believe Christ upon his bare word Matth. 8.8 9. And be acquainted with those Experiments that assure you that God is as good as his word Such as that of God's delivering Israel out of Egypt just at the time appointed Exod. 12.41 God kept his word to a day 1. Herein is the high commendation of faith when we can thus believe God on his bare word This made Christ say of the Centurion's faith he had not found so great faith no not in Israel Matth. 8.10 he admired it as incomparable and matchless Some required Christ to come to them others required Christ to
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
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
to man and applyed to God by a phrase spoken after the manner of men Well might he be angry considering the carriage of those fore-mentioned guests which so affronted him Hence observe Observ That God is angry with those that refuse the Gospel-provision Mâ—tth 22.7 When God is said to be angry we are not to think he is angry as a man with the affection or passion much less with the perturbation of anger but he is said to be angry when he acts like a man in his anger when he puts forth such effects for such causes of anger Those effects of anger which God put 's forth are 1. Threatning revenge A man that is angry crys out Deo ira tribuitur cum ostendit factis aliquid sibi displicere maximè cum poenam insligit Rivet I shall be even with you I shall pay you in your own Coin so saith God Vengeance is mine I will repar Rom. 12.19 I will meet with such a one I will vex them in my sore displeasure 2. Withdrawing acts of friendship An angry man withdraws his foot from his neighbours house he turns away his eye or hides his face from his neighbours misery The anger of God is called the hiding of his face Psal 44.24 at which time he forgat their affliction and oppression and did not go forth with their armies ver 9. he acted as if he cared not what became of them 3. Infl cting acts of hostility An angry man watcheth to do another a discourtesie so doth God being angry Dan. 9.14 he watcheth to bring evil upon a people his providence is intent to bring it in the fittest time CHAP. II. THe fundamental and essential cause of anger Despectus tihi sum nec quis sim quaeris Alexi c. Virg. Aenead 1. is contempt which may be branched out into these subordinate causes as 1. The slighting of benefits A man is angry when his favours are not regarded Thus God's anger was kindled when the Israelites said there is nothing beside this Manna Numb 11.6 2. The disparaging of the name A man is angry when his Credit is struck at so is God when his name is polluted and profaned 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The frustrating of expectations makes a man angry So God was angry with his Vineyard because when he looked for Grapes it brought forth wild grapes Isa 5. That God is angry with those that refuse Gospel-mercy appeareth by his executing all manner of judgments upon them as 1. External judgments God sent the Romans to destroy the Jews for their contempt of the Gospel Matth. 22.7 first the white horse went out Christ riding triumphantly in the Chariot of his ordinances Rev. 6.2 but for the worlds opposing it there followed the red and black and pale horses ver 4 5 8. sword famine death 2. Internal judgments For not receiving the love of Gospel-truth God gives up men to a strong delusion to believe a lye 2 Thes 2.10 11. and as inwardly there is the strength of a deluded mind so there is the sting of a guilty conscience Gen. 4.13 which makes a man a terrour to himself 3. Eternal judgment That they all might be damned who believed not the truth 2 Thes 1.12 concerning such God hath sworn that they shall not enter into his rest Heb. 3.18 The reasons why God is angry with such as refuse Gospel-mercy are these 1. Because they look upon the message as a meer trifle they make light of it Mat. 22.5 though it be of the greatest concernment in the world 2. They look upon the messengers as though they were malefactors rather than Ministers of God and Embassadours of the Gospel and intreat them spitefully Matth. 22.6 when people come to such barbarous carriage there is no remedy against destruction 2 Chron. 36.16 Abuse of Embassadours is a just cause to make war 3. They look upon the Master of the house even God himself as a Lyar. He that believeth not maketh him a Lyar 1 John 5.10 To give God the lye and stand to it must needs provoke him to give men their portion with the Devil and his Angels CHAP. III. Use 1. IF the refusal of the Gospel make God angry then surely God is pleased with them who accept of Gospel-mercy First he takes delight in his Son as mediator between God and man Matth. 3.17 then he takes delight in men as they close with his Son he hath accepted us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated us in the beloved Eph. 1.6 Use 2. Though God here be said to be angry yet must we not think God to be like to out selves as though he were subject to or capable of passions as we are Fury is not in him Isa 27.4 God is without parts and passions he is not carryed by affections They are neither materially nor formally in God whose essence is unmixt and immutable In man anger is a mixt affection made up of these two ingredients Sorrow and Revenge Man is disturbed when angry Scylla in an excess of fury vomited up bloud and dyed but God is not disturbed in his anger Anger in God is a work contrary to his disposition of himself who inclineth rather to mercy If men would lay down their sins God would lay down his anger for ever Jer. 3.12 Use 3. Take heed of an evil heart of unbelief for this makes God so angry as to swear in his wrath Heb. 3.11 12. Will ye provoke the Lord to jealousie are ye stronger than he 1 Cor 10.22 Gods anger is compared in Scripture to a whirlwind Prov. 1.27 which comes suddenly and irresistibly and with a terrible noise renting and tearing where it cometh It is compared to an over-flowing floud Isa 28.2 which no banks nor bounds can keep in It is likened to a devouring fire hence is that phrase of his anger being kindled and waxing hot Isa 5.24 25. and sinners are compared to dry wood If these things be done to the green tree what shall be done to the dry it is also compared to the raging of a Bear bereaved of her whelps and to a Lyon and Leopard All are put together Hos 13.7 8. This anger of God put the fallen Angels into everlasting chains Jude ver 6. It drove man out of Paradise turning him out unto the wide world as it were to shift for himself Spoiling him of all his ornaments and endowments It drowned the old world and turned Sodom and Gomorrah into ashes It ruined the Jews both as a Church and a common-wealth Let all that have felt the anger of God speak whether it be not an intollerable burden Oh kiss the son lest he be angry Psal 2.12 both with a kiss of faith and of love and affection to him take his yoke submit to his government If Christ be angry with you you perish in the way Those that refuse Gospel-light shall be cast into outer-darkness Matth. 8.12 But blessed are they that trust in him They who thus come
come upon you if you beat it back it will return to them Mat. 10.13 Consider ye it is not the presence of ministers in your streets will serve you in any stead unless you make good use of them There be those will make this their plea before Christ at the great day Thou hast taught in our streets Luke 13.26 If ye make no good use of the messengers of the Gospel in your streets whom God sends in mercy you may have other kind of guests in your streets whom God sends in judgment The sword may be in your streets Chariots raging in your streets Nah. 2.4 the wounded in the streets Lam. 2.12 carkases torn in the streets Isa 5.25 pestilence may be in your streets Ezek. 28.23 famine may be in your streets Isa 24.11 As these judgments have been and are in the streets of others God grant that there may be no such complaining in our streets Psal 144.14 SERM. XIII Luk 14.21 And bring in hither the poor and the maimed the halt and the blind CHAP. I. THese words contain the final cause of the former viz. the end why the Master of the feast bid his servant go out quickly into the streets and lanes of the City it was to bring in hither the poor and maimed c. where observe first how the guests come unto this gospel-provision it is by being brought in hither whither they are invited Hence I note Observ God sends the messengers of the gospel out to bring the gospel-hearers in Matth. 28.19 20. we have heard how and whither the messengers are sent out now we are to enquire how they are to bring in hearers The notation of the Greek word used in the Text will give us some light here while we consider the several acceptions of the word 1. It signifies to bring in by way of discovery as an Introduction in a Book which serves for the help of the Reader that he may gain the more exact knowledge of what is written An introduction is a writing Introductio est scriptia qua prima urtis alicujus elementa tradimus ad eam lectores velut introdâ—cimuâ— i. e. ad ejus cognitionem wherein the first Elements of an Art are delivered by which that Art or Science is the more easily learned Thus ministers Sermons should be as introductions to shew their hearers the way how to attain saving knowledge I shew unto you saith St. Paul to the Corinthians a more excellent way 1 Cor. 12.31 Thus then Bring them in that is shew them the way wherein they should walk Isa 30.20 21. point out Jesus Christ to them who is the way John 1.29 2. It signifies to bring in by way of authority as a citation or summoning into a Court of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost so Demosthenes makes use of the word So should ministers warn and teach men that they may present them perfect in Christ Jesus at his Tribunal Col. 1.28 that they come to trial and abide the trial so should we bring men in that they may be found to praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 3. It signifies to bring in by way of conjunction as two streams or Rivers are brought into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer the strength of them brought into one channel that did run into two or more So Homer useth the word So preachers should labour to bring their hearers into one way who go in several ways Other sheep have I saith Christ and them also must I bring and there shall be one fold John 10.16 This mâ—st be their work who are shepherds under Christ CHAP. II. Now for the manner of this bringing in it must be 1. BY convincing arguments with plainness and fidelity telling them of the necessity of Regeneration faith and repentance unto eternal life reasoning out the case with them concerning the worth of a soul the danger of a natural estate the uncertainty of this world the eternity of that which is to come the hatefulness of sin the loveliness of grace the incomparableness of Christ 2. By affectionate expressions making use not of exasperating but mollifying language Phil. 3.18 19. for grace is not enforced but distilled into the mind exhortations should proceed from compassion Words should be fitted to the matter for the more ready conveyance of it into the hearts of the hearers 3. By an exemplary life answerable to the Doctrine which is delivered a sober grave holy example The preacher of good Doctrine must likewise be a pattern of good works Tit. 2.7 The truth of this point will appear if you consider 1. The nature of men to whom the Gospel is sent they are rational creatures and so to be wrought upon in a rational way by bidding them Consider their ways Hag. 1.5 to commune with their own hearts Psal 4.4 this is the way to illighten the understanding 〈◊〉 perswade the will to stir up the affections 2. The nature of the Gospel which is sent to men Fides estratio Christiani hominis Luther it is a reasonable service Rom. 12.1 In those points of Christianity where there is no reason for the thing believed yet there is very good reason for the belief of the thing and that because of the Authority of the speakèr 3. The nature of that happiness which is the fruit of the Gospel this is suited to a rational creature here is truth in it which is the object of the understanding and Good which is the object of the will John 17.3 Quest Whether are Gospel-messengers to bring in men Resp. It is said Bring them in hither in general that is into the nouse of God 1 Tim. 2.13 or into the Garden of Christ More particularly thus 1. Into the unity of the faith Eph. 4.13 to partake of the Doctrine of Christ 2. Into the bond of peace Eph. 4.3 to partake of Christian fellowship maintaining communion with them who agree to walk according to the order of the Gospel CHAP. III. Use 1. THis informs us that men naturally are without Eph. 2.12 without Christ all out of him are without life 1 John 5.12 Without the common-wealth of Israel Those that belong not to Christ as the Head belong not to his Church as the body without the Covenants of promise They who have not to do with the Church have nothing to do with the priviledges thereof Why the Covenant though but one is put in the plural number and why the promises though many are put in the singular number Bezain Eph. 2. Beza gives the reason because the Covenant was often renewed and because the promises are all but one in Christ Jesus 2 Cor. 1.20 without hope it is onely the heirs of promise that cast the Anchor of hope into heaven Heb. 6.17 18 19. others may presume but hope they cannot he that hath no hope of an happy life hereafter will not trouble himself about leading an holy life here