a Work doth justifie for it is only the Hand to receive Christ who is our Righteousness But he gives it this Name speaking in their own Terms who doted on Works and so the Doctrine of Faith is called a Law Rom. 3 27. because the Jews boasted so much of the Law Hutcheson upon John pag. 102. Work It justifies no otherwise than as it apprehends a justifying Object and it is a saving Work no otherwise than as it fastens and relies upon a saving Worker Hence it cometh to pass that without Faith it is impossible to please God Heb. 11.6 Now Ignorance of this way to the Provisions in Christ makes them unto many so ineffectual If you think it an easie matter to thrust in to God any how without Christ as your Way his Word as your Rule and his Spirit as your Guide you will profit little by the Gospel so long as such a corrupt perswasion leads you Joh. 14.6 I am the Way the Truth and the Life The Way No access or coming unto the Father but by me The Truth No Doctrine can be sound that leads off from me The Life You will never enter into Life Mat. 19.17 if you enter not in by me as the Door and unto me as the Provision Again The Word must be your Rule Psal 119.133 Order my Steps in thy Word (h) Si extra Legem tuam incedo non est Stabile solum sub Pedibus meis coeno demergor Rivet Via vitae seu medit in Psat 119. operûm vol. 2do p. 472 If I step besides thy Law saith the Learned Rivet I tread where the Ground will not bear my Feet and where I am over Head and Ears in Dirt. Tho' Christ is the Way yet we should never know what Steps to take to or in him 'till the Word lays Christ forth and discovers each of them to us So for the Spirit it 's Guidance is necessary The Spirit of God hath branded it as Foolishness in those that follow their own Spirit Ezek. 13.3 There is no Spirit fit to be our Guide but His. Thy Spirit is Good lead me into the Land of uprightness Psal 143.10 Thy Spirit is good lead me or as (i) Tuo spiritu bono deduc me Junius some read it By thy Good Spirit lead me If we had Christ as the Way and his Word as the Rule too yet if we had not the Spirit as our Guide we should not by reason of the Darkness in us and upon us see the Straitness and Perfection of the Rule before us or know of our selves how at any Time to use it There is an absolute need of the Spirit 's Guidance after Conversion hence is that of the Apostle inculcated Walk in the Spirit Gal. 5.16 25. and walk after the Spirit Rom. 8.1 and that Phrase if ye be led by the Spirit Gal. 5.18 all which do import a submitting to the Conduct of the Spirit as our Guide And if there be a need of the Spirit for Saints after they have received Christ be sure there is a necessity of the Spirit 's Guidance for Sinners to bring them in to Christ Well Ignorance of and Unacquaintedness with the way of the Lord must needs be an Hinderance to the Feast of the Lord that makes Sinners desire none of his Dainties That is the Third Hinderance Fourthly Obstinacy 4 Hindran or an obstinate Aversion to the Things of God The Parable gives this account of it Matth. 22.3 that when the King had sent to call them that were bidden to the Supper they would not come Alas if Men will become their own Hinderers no wonder that the Gospel proves ineffectual If they will choose rather to starve than eat how can a Feast preserve or relieve such as these and yet this is the wretched and deplorable Case of Sinners their Hearts do naturally stand off from God therefore they say unto God Depart from us for we desire not the Knowledge of thy ways Job 21.14 There is a mighty Stubbornness and Rebellion in the minds of Men that God takes Notice of this was expresly laid open in the Jews Isa 48.4 I knew that thou art obstinate and thy Neck is an Iron Sinew and thy Brow brass Sinners will choose Poverty and despise Riches run into Misery and forsake their own Mercy Jonah 2.8 The Gospel would pity relieve and save them but they are a stiff necked Generation that will not turn and live Ezek. 18.23 v. 32. It would feed them but they will rather dye of spiritual Hunger it would cloath them but they will rather to Hell naked than go with Christ's Robe to Heaven They will rot in their Chains before they will stoop to choose a Free Release and will venture to fall Blindfold into the Ditch Mat. 15 14 Rev. 3.18 Joh. 9.7 rather than anoint with Eye-salve or wash in the Pool of Siloam Fifthly Other Feasts besides 5 Hindran Tho' in the Gospel it is the Supper of the great God yet in eating Sinners have taken every one his own Supper before it 1 Cor. 11.21 as the Apostle speaketh of the Lord's Supper They will have Banquets to corrupt the Flesh but none of that Holy Diet which might save their Spirits in the Day of the Lord Jesus Sinners will snatch especially at these Three the Lust of the Flesh 1 Cor. 5.5 the Lust of the Eyes and the Pride of Life 1 Joh. 2.16 The World that reject a Feast provided by Father Son and Spirit yet will banquet with their own * Hec Tria pro trino numine mundus habet Trinity 1. The Lust of the Flesh is a Banquet with Sinners that obstructs the Gospel-Feast Lusts of the Flesh are such Pleasures says (k) Coton upon the 1 Epist of John one as Men find in Meat and Drink or Women either Intemperance or Incontinence And then again Pleasures whether we consider them as gross or vain the Pleasures of the Body or the Mind do hinder the Efficacy of Divine Provisions 1. Gross and Filthy Pleasures or Fleshly Lusts as the Apostle Peter calls them that War against the Soul 1 Pet. 2.11 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasure is a Net that entangles ungodly Men. Fleshly Concupiscences the Original reads it alluding to that inbred Appetite of the old Man which goes forth after Morsels roasted at the Fire of Lust and took off the Devil's Spit Abstain saith the Holy Ghost from these Rom. 1.26 The Lust of the Flesh is a bad Appetite a vile Affection that covers to be a Partaker with Devils and rejects Angels Food Psa 78.25 It will find out a Banquet that quite spoils the Feast I may say here of the whole Gospel as the Apostle doth of the Lord's Supper in a Part of it 1 Cor. 10.21 Ye cannot drink the Cup of the Lord and the Cup of Devils ye cannot be Partakers of the Lords
are not left to the Will of the Flesh to put off the Invitation which from the Will of God you hear press'd upon you The Servants indeed intreat you and beseech you to be reconciled unto God 2 Cor. 5.20 but the Master of the Feast doth require this of you He is a Great King and where the Word of a King is there is Power Eccles 8.4 to employ his Agents and Commission such as he makes the Officers of his Trust to deal with you It is affirmed of the King in the Parable Matth. 22.3 that he sent forth his Servants to call them that were bidden 2 Cor. 8.23 The Messengers of the Churches must speak the mind of God and Christ to you Matth. 8.9 Ministers are under one having Authority and 't is their Duty to declare unto you what they have received from the Lord. 1 Cor. 11.23 The Servants that call you can shew their Lord 's express Warrant to you and a Commandment both to Them and You to tell you by what Authority they do these things Mat. 21.23 Christ hath all Power in Heaven and in Earth to speak Cha. 28.18 and his Messengers have an Authority by Delegation from him to speak also Isa 48.16 Come ye near unto me hear ye this I have not spoken in secret from the Beginning from the Time that it was there am I and now the Lord God and his Spirit hath sent me So likewise that Commission for Christ's Messengers to invite you will stand so long as the World stands it self Matth. 28.19 20. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you always even to the end of the World Amen There is the Divine Commission at large which warrants the Messengers to Invite you with a Come and See Rev. 6. sparsim Psal 34.8 with a Come and Taste the things that God hath prepared for you Now if the Commission lays an Obligation upon Them to call you is it not a Command or an Authoritative Invitation from the God that sends them for you to come in If they must Preach the Gospel must not you receive it and embrace it David lookt upon it as an Argument of weight thou hast given Commandment to save me Psal 71.3 and when God hath Charg'd us to believe and obey the Gospel may we be at Liberty as we will to accept or refuse the Invitation Prov. 1.23 either to turn at his Reproof 2 Pet. 2.21 or turn aside from the Holy Commandment delivered to us 6. It is an Open Invitation 6 Propert. The Gospel is said to proclaim Isa 61.2 and not to whisper the Grace of God to you These Gracious Calls are Publick Psa 40.9 10. 1 Kings 19.12 you may hear Inviting Mercy in the Great Congregation as well as the small still Voice at home When the Gospel is spoken of by Christ Mark 13.10 he tells us it must be Published among all Nations it was not enough that these things were done in a Corner Act. 26.26 So when the Servants in the Parable are sent forth to call them that were bidden Luk. 14.17 they are Commanded to go out quickly but not any whither here or there at random into by-corners of the City where their Message would want a Conveniency to divulge and noise forth abroad Go out quickly therefore into the Streets and Lanes of the City Luk. 14.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into wide Places as the word may signifie where you shall meet with Room enough for the Company the many Sinners in Jerusalem Luk. 13.4 to gather thick about you and hear your Message which I have sent by you and v. 23. Go out into the High-wayes and Hedges Go proclaim your Errand where you are most likely to find Company be it in City or Countrey Jerusalem or in Judea throughout all the Region round or in the Kingdoms of the Gentiles beyond Judea For it is thought by Interpreters that by Streets and Lanes of the City Christ meant the Jews that were then nigh at Hand and to whom by reason of that nearness the Servants or Preachers of the Gospel could go out quickly for These were to have the Gospel first Preached beginning at Jerusalem Luk. 24 47 and 't is thought that by the High-ways and Hedges he intended the Gentiles a great way off from Judea and Jerusalem to whom also the Word should come and be Preacht afar off in Places remote and distant from their Countrey and Metropolis Well now the Servants and their Message are come forth as openly into your High-ways and Hedges i. e unto and among such Inhabitants as dwell afar off from Jerusalem whom the Parable seems to intend and set forth metaphorically under these Terms yet as openly Preached unto you now in these High-ways and Hedges as it was in Christ's time in the Streets and Lanes of the City among the Jews themselves The Invitation was Open then Luk. 12.3 the Invitation is not in Private now The Word that descended from the House-Tops is not whisper'd and confin'd to Closets Joh. 18.20 I spake openly to the World I ever taught in the Synagogue and in the Temple whither the Jews always resort and in secret have I said nothing Why so The Proclamation of Gospel-Grace is now open the Silver Trumpet comes sounding close by you there 's no Restraint upon a Message from God to you nothing to arrest it before it reach your Ears When Wisdom crieth she cryeth without she uttereth her Voice in the Streets she cryeth in the (w) Loco ubi variae semitae concurrunt ubi sibi invicem quam plurimi hominum occurrunt Mercer in loc chief Place of concourse in the openings of the Gates Prov. 1.20 21. so chap. 8.2 3. She standeth in the Top of High Places by the way in the Places of the Paths she cryeth at the Gates at the Entry of the City at the coming in at the Doors These are Phrases that express the openness of a Thing done in the Face or the Ears of much People as if Wisdom's Message had been delivered not so much in the Street whether of this side of the way or that where the Passengers half are lost in passing by on the other but in the openings of the Gates and at the coming in at the Doors where the way of all sides doth meet and every one is pressing to crowd in or out thro' The Word of the Lord that invites you is intimated to be in its own Nature an open Vision 1 Sam. 3.1 tho' it was then so precious and scarce in those dayes that there was no open Vision actually 'T is no less than a Ho! if any Man Thirst let him come unto me and drink Isa 55.1 compar'd
the god of this World hath blinded the minds of them which believe not least the Light of the Glorious Gospel of Christ who is the Image of God should shine into them If the Devil did not keep his Prison windows as well as his Prison Doors fast his Prisoners would not lye contented or be so quiet in their Place to see by Christ's Light this Black Gaoler buckle on their Chain Now this Blinding Power which he hath over them follows upon their Captivity they are in under him for when God leaves them in his Hand Satan uses them at his own Pleasure He is a Tyrant where-ever he is a Conquerour and deals with his Slaves as Nebuchadnezzar with Zedikiah when he carries them Captive he binds them in Fetters Jer. 39.7 and puts out their Eyes And tho' they cannot see they shall be still made to work for he deals with them too as the Philistines did with Samson they must grind in his Prison-house Judg. 16.21 to allude to those words literally tho' in Samson we may understand them as (b) See Dr. Smith's Pourtraicture of Old Age. p. 116. some do Metaphorically to represent how he did perform the Offices of Nature as eating drinking and being nourished there c. Oh! there 's many an old Slave of the Devil 's kept so hard under a Spiritual Chain that they can't stir a Foot to partake of this Feast Poor Sinners that have been (c) Charnock's Discourses The First Volume p. 68. as it were the Electors of him to the Government and by their sin made him the god of this World have chosen a mighty Tyrant over them that now it may be they are so taken Captive by him at his Will 2 Tim. 2.26 that he will not let them go their Chain 's length to any means of Grace This is another mighty Hinderance which makes Gospel-Grace oftentimes very ineffectual to Men. Thirdly 3 Hindran Ignorance and Carnal Apprehensions of the Things of God Men do naturally want Illumination and mistake the very Notions of the Grace of God sometimes but if they hit upon right Notions they may still fall short of an Experimental Acquaintance with those Things having their Vnderstanding darkned Eph. 4.18 or †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. darkned in their Intellectuals obscur'd and bemisted in their Reasoning Faculty they are brought into corrupt and deceitful Argumentations The Natural Man hath little other Logick besides what those Two corrupt Tutors the Devil and his own Heart read him that is made all up of Fallacy and makes him conclude he is safe because he sees no hurt The Apostle hath given a very Faithful and clear account of it 1 Cor. 2.14 The Natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned The Natural Man It is not the Carnal Man as some would strenuously try to render it but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that hath all that is or can be derived from the first Adam one endowed with a Rational Soul and who hath the use and exercise of all its Rational Faculties Dr. Owen of the Spirit p. 217. Animal or Souly Man as the word imports i. e. it is rather the Man that hath a Principle of Fleshly Wisdom to guide him than the Man that hath only Carnal Affections to over-ballast him but tho' he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man of never so great a Soul one of a piercing insight to reach and perceive other Things a clear-ey'd Observer in all humane Speculations yet 't is otherwise when he hath the Things of God before him for without a Spiritual Apprehension superadded to his most sublimated Reason and exquisite Knowledge in Philosophy and Politer Learning he receives them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not take or apprehend them you may reach them out to him but he cannot take them with one of his Fingers For the words not receiveth do imply as a (d) Charnock's Discourses 2d Vol. pag. 497. Learned Man observes an offer of those Things Men's Intellectuals are blind Sinners naturally argue wrong and from thence in their Actions run to Crooked ways (e) Mr. Matth. Mead Good of Early Obedience p. 319. A Dark Mind is ever accompanyed with a Disobedient Heart where there is no sharing in the Light of Christ there can be no subjection to the Law of Christ Now this Hinderance may be opened under a Fourfold Division in reference to the Gospel-Feast 1. Ignorance of the Invitation that calls is a Hinderance Poor Sinners discern not what Grace utters when it tells them how Bowels of Mercy yearn over them They mistake God's Voice for a Poor mortal Man's like Samuel while a young Stripling that took God's Voice for Eli's 1 Sam. 3.6 Here am I for thou didst call me The Lord had called him in the 4th Verse Samuel and Samuel misunderstands the Lord calls him again in the 6th Verse and still Samuel mistakes the Voice for Samuel did not yet know the Lord neither was the Word of the Lord yet revealed to him Thus under the Gospel if Men have an outward without an inward Call they may hear a Sound but know not the meaning of the Voice if there be not a Divine Light shining 1 Cor. 14.11 the Messenger may be as a Barbarian speaking Sinners understand not an Ambassadour of God 'till the Spirit interpret that Language in which he speaks to them Who then is the better for a Feast that utterly misunderstands and mistakes the Invitation what signifies Spiritual Provision when Men have Carnal Thoughts about and are meer Strangers to a saving Call to take it no wonder if it hinders the Banquet when you are any of you held back for want of knowing that sweet and inviting Call that bids you 2. Ignorance of the Master of the Feast that provides is a Hinderance thereunto Sinners do not know the great God that makes it When the World have thought themselves wisest yet still the World by Wisdom knew not God 1 Cor. 1.21 They are meer Strangers to the Action of God the Father in sending Christ into the World with these Provisions The King sends his Servant or this Messenger of the Covenant Mal. 3.1 to treat with Poor Sinners and because his Deity was vail'd with Flesh Flesh and Blood did not know him (f) Dr. Owen Meditations and Discourses on the Glory of Christ pag. 79. A very Learned and. Holy Man hath thus remarkt it The World was so far from looking on him as the True God that it believ'd him not to be a Good Man Nay the Father and the Son were both unknown alike Joh. 8.19 middle pt Jesus answered ye neither know me nor my Father Alas what was a Spiritual Feast to a Poor Ignorant and Carnal Generation that neither knew God who provided it nor Jesus Christ that came from
Table and the Table of Devils Carnal Concupiscence that eats the Flesh as it were Fire Jam. 5.3 will breed no other Appetite than that which sups with Venus Prov. 7 27. and then lodgeth her Guests in (l) That which wicked Men have in their Lusts is but like Tickling of the Itchy Place which leaveth more smart afterwards Anthon. Burgess Sp. Refininings part 2d pag. 94. mihi Fol. Hell So likewise the gross * Prov. 21.17 He that loveth Pleasure shall be a Poor Man Gaudium scilicet cibi potûs voluptates amat corporis Mercer Pleasures of Intemperance in the Acts of Gluttony and Drunkenness as sure as those of Incontinency in the Acts of Whoredom and Fornication or motions towards Uncleanness do hurt the Gospel-Feast The Guests who have Animus in patinis their mind running upon Dishes or whose God is their belly Phil. 3.19 such as pour down Meat-offerings and Drink-offerings to an Idol Rom. 16.18 Psa 16.4 Heb. 11.40 Isa 28.8 and serve their own Belly will not hasten after another God that hath provided some better Thing Isa 28.8 The Tables that are full of Vomit have no Guests about them Prov. 30.12 that 'till they are washed from their Filthiness do ever sup with Christ Sick Tables Sick with Bottles of Wine Hos 7.5 have none well enough for Him The Guests at these Tables says (m) Mr. Cruso Tender Conscience pag. 88. a Writer who hath psctur'd such spotted Beasts in their own Native Colours are so many Filthy Bruits oftentimes in the shape of Reasonable Men. Alas these unclean Birds to which they may be also compared are rather for * They are such Beastly Creatures 't is a hard matter to speak of them in cleanly Terms Sir William Waller ' s Meditations p. 47. Carrion upon a Dunghill than be with the Holy Doves to pick up the finest of the Wheat The Swine will not exchange their Acorns and their Trough for the greatest Festival in the World 1 Cor. 15.32 Voluptuous Epicures had rather eat and drink of Meats and Drinks for the Belly tho' to morrow they dye than partake of Gospel-Grace and live with God for ever All Inordinacy as a (n) Mr. Sam Lee. Joy of Faith pag. 176 177. Learned Man expresseth it in ventre sub ventre whether Intemperance or Uncleanness will make the Sensualist very sparing and the more niggardly in the Things of God 2. Vain Pleasures that cannot profit do render the Gospel to many ineffectual They are sensual Delights and not spiritual tho' men by an Art may sift them finer which do relish with the Carnal Gust of Man Some Light Spirits had rather feed upon Frothy Pleasures than the solid Food of Christians A Feast for Conversion will be of no account with them 'till they are delivered from their vain Conversation 1 Pet. 1.18 They that spend their Years in Pleasures will account one Day at a Banquet in God's Courts a Burden They who are given to Pleasures Isa 47.8 like the Chaldeans will not carry it to the Gospel-Feast as Christians Lovers of Pleasures 2 Tim. 3.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Friends of it will be Enemies to God and his Provision for their vain Pleasure's sake If Sinners covet to enjoy the Pleasures of sin for a season Heb. 11.25 they will cast off the Thoughts of those Pleasures at God's Right Hand for ever Psa 16.11 So long as they walk in the Vanity of their Mind Eph. 4.17 they will never pitch upon Food that shall make them more solid Such Trash shook into their Laps will take off their Mind from the very Tree of Life Rev. 22.2 This as to the Lust of the Flesh 2. The Lust of the Eyes is a Banquet with Sinners that obstructs the Gospel-Feast This Lust of the Eye say (o) There are Lusts in the Fancy I take it that is the meaning of John 1 Joh. 2.16 Lust of the Eyes So Eccles 11.9 Rejoyce Oh young Man because these are fullest of Fancy and walk in the sight of thine Eyes Dr. Tho. Goodwyn Vol. 2d part 2d pag. 92. some is Fancy Others do understand by it more particularly that Piece of Concupiscence seated in the Eye which cannot be satisfyed without the Object Lusts of the Eye because (p) Cotton upon John the Eye is only satisfyed with them Covetousness begins at the Eye Eve had a sight of the Tempting Object and then sought to embrace it When the Woman saw that the Tree was good for Food and that it was pleasant to the Eyes she took of the Fruit thereof Gen. 3.6 (q) Satanas incepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 successivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invasit Jun. Praelect in Gen. Col. 74. The Devil first set upon her Reasonable Faculty suggests a mighty Prerogative of Divine Empire to the Eye of her mind ye shall be as gods knowing good and evil Gen. 3.5 and then sets upon her desiring Faculty shews her an Apple with a Fair Skin but a Foul Core to delude and captivate her other Eye of Sense And so it far'd with Achan Josh 7.21 that when he saw among the spoils a goodly Babylonish Garment and two hundred shekels of Silver and a wedge of Gold of fifty shekels weight then he coveted them and took them The Entertainment therefore which this Lust of the Eye finds out abroad takes off Sinners from the Provisions of Gospel-Grace When Men would fain fill their Belly with encrease snatching on the Right Hand and on the Left to gather with their Hand what a covetous Eye beholds and greedily to hoard up what they see they will lay up no Treasures in Heaven Mat. 19.21 Carnal Profit is a Banquet that makes the wordly Eater thereof undervalue and contemn Spiritual Good A Poor Worldling that makes to himself a Feast of Wealth could live with content tho' there were a Famine of God's Word He that looks so much upon the smiles of Gain can see no Gain in Godliness 1 Tim. 6.6 He that rolls the World so delightfully in his Fancy will roll no other Morsel under his Tongue than from such a Banquet as his Fleshly Eyes have seen The Gospel will not fill the Heart where it meets with an evil Eye that is not fill'd with seeing Eccles 1.8 3. The Pride of Life is a Banquet that obstructs the Gospel-Feast and that two ways as it puffeth up 1. With Applause And 2. With Worldly Pomp. 1. As it puffs men up with Applause The Ambition of Simon Magus that would be known to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Body or as we read it in our Translation giving out that himself was some great one Act. 8.9 is not a Little one among the Hinderances that obstruct the Gospel-Feast from some When Men affect their own Carnal Excellencies they feed at home and leave the
1 Joh. 4.1 Fourteenthly 14 Hinderance Scandals in Professors When such as sit at Meat do prophane the Table of the Lord Mal. 1.12 it makes others even trample upon the Lord's * Panis Propositionis will be quickly oppositionis also Shew-bread Tho' you offer and propound Holy Things to them they will oppose themselves if they can find but any Stain dropt upon our Garments at this Holy Feast I mean any thing in the World which they see by Vs to deride a Love-Feast and reproach the Gospel for The World doth not look so much upon Religion Jam. 1.27 v. 26. pure and undefiled as upon him that seemeth to be Religious Neither is the Holiness so much talk'd of as the Spot of God's Children Deut. 32.5 Their acerba Ingenia as the (x) Instit Chr. Rel. fol. 284. Sect. 11. mibi 8o. Learned Calvin calls them their sharp or sowr Wits will try at an Advantage to render our Feast high-seasoned and then in our Thirst their Mockery will give us Vinegar to drink Psa 69.21 We therefore who profess the Gospel had need be cautious that we be without offence unto the day of Christ Phil. 1.10 and not keep others from the Provisions at God's Table Gen. 4.7 because of our Sin that lyeth at the Door Fifteenthly Carnal Disappointment 15 Hinderance Men come forth it may be expecting to meet with one thing and lo in the Gospel they find quite another They get out at the Rumour of a Feast thinking to meet with some Dainty Morsel ready and alas when they come they meet with nothing which a Carnal Palate likes but with a Dish their Corruption can in no wise relish It is a Feast where neither the Meat nor Drink doth please them They bring so many Nice Corruptions to the Well-Head of Life that the Living Water is worse than brackish to them It grows as bitter to their Taste Rev. 8.11 as if that Star in the Revelation whose Name is Wormwood had fallen into the Waters and made them the Waters of Marah where such as they come They find the Gospel brings no such Tidings to their Ears as they are hearkning after No such Things as I supposed saith Festus in Paul's Accusation Acts 25.18 19. But certain Questions of their own Superstition and of one Jesus which was Dead whom Paul affirmed to be alive Alas such a Disappointment spoils their Approbation of the Gospel and puts them out of Love with its Provisions it may be ever after They come perhaps for the Preacher to scratch an itching Ear Act. 7. 54. but are cut to the Heart like Stephen's Hearers that gnasht upon him with their Teeth and go away with their Consciences in the mean while accusing them Rom. 2.15 Sixteenthly 16 Hinderance Plain Dealing They think the Truths of the Gospel are too keen and they should better savour them if the Morsels were not so often dipt in Vinegar or if it were a Passover made ready without any Bitter Herbs Exo. 12.8 Herod heard John Baptist gladly and seem'd to like the Feast well 'till he met with that Biting-grain of Mustard-seed It is not lawful for thee to have thy Brother's Wife Mark 6.18 20. compared And we never read afterwards that Herod would endure to come and Dine or Sup with John again He met with God's Hook that prickt him and being never in earnest was resolv'd to play no more with the Bait. When Men bring their Lusts unto Christ to feed Sinners find themselves mistaken in their Aim and so long as they resolve to continue in their sins they shall find it to be a Banquet that affords not a Bone for any sin to pick. Seventeenthly 17 Hinderance Sometimes open Persecution is a Hinderance to the Entertainment They are afraid of the Gospel when God's Shew-bread and Goliah's Sword are coupled 1 Sam. 22.13 When God's House is beset Sinners for Refuge will flee far enough from his Table They care not to be found within when there is a Judas without Mat. 26.47 and with him a great multitude from the chief Priests with Swords and Staves for to take them A Persecuted and a Professed Subjection to Christ with them will not stand together 2 Cor. 9.13 If there be not Liberty from Men they will renounce God's Liberality for when Affliction or Persecution ariseth for the Word's sake immediately they are offended Mark 4.17 whereas it is a Character of the Saints of the most High that being persecuted they suffer it 1 Cor. 4.12 last words Lastly 18 Hinderance God's Righteous Induration his hardning and giving Sinners up judicially They are first obstinate and then God is just On Their Parts it is a contracted Obstinacy on His a judicial Obduration They are Haters of God Rom. 1.30 and then saith He my Soul loathed them as Zech. 11.8 My Soul loathed Them and their Soul also abhorred Me. Sinners Discover an Aversation to God and God manifests an Induration towards Them They will not be sostened and he will leave them hardened When Men despise the Fatness of God's House he suffers such a gross Fatness to grow at last upon their Hearts that they cannot understand with their Heart Isa 6.10 and be Converted Now will not this be a Hinderance to purpose when Men have Eyes to see the Provision and yet God is so wroth with them they shall not see or regard one Dish before them and when they have Ears to hear and yet they shall not hear and understand one word of Grace and Good Will to Men spoken Luk. 2.14 Joh. 12.39 40. Therefore they could not believe because that Esaias said again he hath blinded their Eyes and hardened their Heart that they should not see with their Eyes nor understand with their Heart and be converted and I should heal them This Hardness is Originally from themselves 't is their own voluntary Work to contract the sin and 't is God's judicial Act to inflict the Punishment and give them up to augment it Indeed God doth not infuse a Positive Hardness by shedding abroad any malignant Influences of a hardening Nature but he hardens by a pure Privation i. e. He doth not infuse Evil but with-holds the Good he is not bound to give and a Man's Heart will then as naturally grow hard as Metals that are taken off the Fire So much for the First Branch of Hinderances which obstruct Sinners and render this Gospel-Feast of no more use to them Secondly The Hinderances of Saints II. which render this Feast of the Gospel so ineffectual to some of them I mean as to the Comsort and Quietude of their State are chiefly these â—our 1. Dissatisfaction about their Relation to God and Right to this Feast They are not satisfyed whether God is their Father and that makes them thrive no better by any Children's Bread Mat. 15 26 They question their Right and dare