I Doct. The Gospel is a large Feast, stor'd with all kinds of Spiritual Provision in it. All things ready.

In the Management of this Doctrine I would handle it in the following Method, under these Nine general things. To shew

Wherein the Resemblance of the Go­spel to a Feast appears. I.

In what respect it is a large Feast. II.

What Things we have need of against the Feast. III.

What is the Bill of Fare. IV.

What excellent Properties there are in the Provisions of this Great Supper. V.

What suitableness from God appears in them to the Case of Man. VI.

Why it is a Feast with all things in it. VII.

What Hindrances do make it to many ineffectual. VIII.

To Apply it. IX.

The First Thing is to open the Resem­blances of the Gospel unto a Feast. I.

First, 1 Resem­blance. The Gospel resembles a Feast in the entireness of it. A Feast doth not consist in one kind, to yield Meat only, and withhold Drink, or to afford Drink and not provide Meat; but it makes Both ready, Dr. Tho. Fuller, Pis­gah-sight, p. 134. 1st. pt. Esculents and Beverage too, as one terms them. The Feast is not in­tire but incompleat, if either part be wanting. Thus, in the Gospel, the Pro­visions of Grace are made in both kinds ready, that we need take no Thought as to any Defect there, Mat. 6.31. either what we shall [Page 15]eat, or what we shall drink in God's King­dom, for we have them both provided: He dealeth his Bread to the hungry, Isa. 58.7. chap. 43.20. and giveth Waters in the Wilderness, to give Drink to his People, his chosen. When Wisdom entertaineth her Friends, they do not live by halves, she gives them all together, Prov. 9.5. Eat of the Bread, and drink of the Dine which I have ming­led. Wine.] He can turn VVater into VVine to create variety. Again, Eat ye that which is good, Isa. 55.2. lat. part. And if any Man thirst, let him come un­to me and drink, Joh. 7.37. The Gospel discovers no Imperfection, for tho' it be true, as to the Ceremonial Preparations in Moses, yet it doth not hold in respect of the Evangelical Provisions in Christ, Rom. 14.17. that the Kingdom of God is not meat and drink. It is a whole Feast, and therefore in its entireness is like such an Entertain­ment.

Secondly, 2 Resem­blance. The Gospel resembles a Feast in the Delicacies and Fatness of it. Enter­tainments are wont to be made of the best the House affords. Abraham in En­tertaining of the three Angels, could he have gotten it, would have given them Angels Food; however, he Order'd it to be prepared of the choicest Morsels, and [Page 16]would make it as delicate as he could, to bring it before his Guests. 'Tis said Gen. 18.6. He hastned into the Tent to Sarah, and said, Make ready quickly three measures of Fine Meal, and he ran (himself) unto the Herd, V. 7. and fetcht a Calf, ('tis not said to be an ordinary one, but) tender and good, and gave it un­to a young man, and he hasted to dress it; and he took Butter and Milk, V. 8. the best Ingredients to serve it in with, when he set it before the Men, as they are also called, v. 2. Esau likewise, when Isaac his Father bespoke that Entertain­ment for himself, Gen. 27.3, 4. is direct­ed by his Father, to go out, and take of the Dainties the Field afforded: Take now I pray thee, thy Weapons, thy Quiver and thy Bow, and go out unto the Field, and take me some Venison, and make me savoury meat, such as I love, and bring it to me, that I may eat —

Thus, the Gospel is furnished with the choicest Viands, and God's Servants behold an excellency in the very Crumbs which fall from their Masters Table. The King doth not slay any lean Kine, but in making ready for the Marriage, his Oxen and his Fatlings are killed, Matth. 22.4. When God makes Provision, [Page 17] his Paths drop Fatness; Psal. 65.11. it is no common Furniture which is found on his Table. He hath the Best of all sorts there. He hath not brought that which is torn, and the lame and the sick to Us, tho' we have brought such a maimed, sick Offering to him: when he gives us of the Corn of Heaven, Job. 31.40. Psal. 81.16. it is not Cockle in­stead of Barley, but also with the Fi­nest of the wheat he feeds us. The Blessings of this Gospel-Feast could be set forth by no higher or richer Ex­pressions than a Feast of Fat Things, and of Wines on the Lees well refined, which comprehends the Delicacies of a Feast in the best of Meats and the choicest Drinks, see Isa. 25.6. And in this moun­tain (that is, the Mount Sion in Jerusa­lem, upon which the Temple or House of the Lord stood) shall the Lord of Hosts make unto all People a Feast of Fat Things, a Feast of Wines on the Lees; of fat Things full of Marrow, of wines on the Lees well refined. I know Day up­on that place. some do make this Feast of Fat things to signifie the Assyri­ans slain, and Wine on the Lees to re­present the Effusion of their Blood, which in that slaughter God would shed round about Jerusalem. But Mr. Pool's English An­notations. others do [Page 18]more probably interpret it of ‘A Feast made up of the most exquisite and delicate Provisions, which is manifest­ly meant, says a great Author, of the Ordinances, Graces and Comforts gi­ven by God in and to his Church.’ And indeed the Fat of God's Sacrifices which were appointed under the Law, and should be offered again upon that Moun­tain after the Captivity, doth seem apt­ly to point at the Dainties of the Gospel, even as the Law Ceremonies did to typifie the State of the Gospel, or as Mount Sion and Jerusalem to shadow out the Church. The Fat of their Meat-Offerings, and the Vinous Juice, or Wine of their Drink-Offerings, were no ob­scure Emblem of the Gospel Feast, and seem plainly by the Evangelical Prophet to foretell this great Supper. It is re­presented by Fatness to intimate that no­thing ordinary, or of a low Account is in it: It is not such course Fare as Mel­zar gave those four Children, Duct. 1.16.Daniel, Hananiah, Mishael and Mariah, when he took away the Portion of their Meat, and the Wine that they should drink, and gave them Pulse; Gen. 2 [...].34. nor as ordinary as Jacob gave Esau in the Portage of [Page 19]Lentiles. The Gospel hath nothing course or common, but rare and extraordina­ry. Such as God hath fed, have fared sumptuously every Day, Luk. 16.19 beyond the Rich Glutton. The Israelites had Quails and Mannah in the Desart, God brought them Rich Provision in a Hungry Place; and an Israelite indeed still finds Dain­ties, Isa. 55.2. Let your Soul delight it self in Fatness. The Shepherd of Israel that provideth will take his Flock, Ezek. 34.14. and feed them in a good Pasture.

Thirdly, 3 Resem­blance. The Gospel resembles a Feast in the Freeness of it. Feasts are Free, tho' they are Chargeable to the Foun­der, yet the Guests are wont to partake at Free-cost in them. Joseph's Brethren indeed may think of no other Provision than what they buy, but when they come into Egypt, they shall find Joseph will give them their Diet free. Jacob's Sons may carry down the Man a Present, a lit­tle Balm, and a little Honey, Spices and Myrrh, Nuts and Almonds, Gen. 43.11. and take Double-money in their Hand, v. 12. but when the Steward of Egypt entertains them, he will throw their Money back: His Servants shall slay, and make ready, and let his Fathers House [Page 20]bring what they will to pay, these Men shall Dine with him for nothing, v. 16. They like Traffiquers may bring in the Bag, and talk hard of buying with their Money, when Joseph's Back is turn'd, but they shall find he hath left Orders with his Steward not to meddle with it, v. 19, 20, 21, 22, 23. Peace be unto you, fear not, your God and the God of your Father hath given you treasure; I had your Money. q. d. ‘My Master Or­dered me to convey it privately in­to your Sacks, and send it home a­gain; he Orders your Entertainment gratis, and bestows all upon you free­ly: He will not allow it, that you should live upon your own Purse in Egypt.’

So likewise in the Gospel, Sinners are prone by Nature to bring something of their own, and make exchange with Christs, Money, the Work of their Hands to purchase Grace, and buy a little Food of him. But if our Joseph nourish us, he will take our Sacks empty; we must bring them to Jesus without Money in them; his House is Free, we may Dine or Sup with Him for nothing; it is Eat, Cant. 5.1.O Friends, and drink abundantly, O [Page 21]Beloved, but still without Money and with­out Price, Isa. 55.1. The Lord draws out his Soul unto the Hangry, tho' the Hun­gry cannot draw their Purse. The Gospel yields no such Bread, as we must not eat till we work and earn it. Tho' a Poor Soul should cry out in another sense with Peter, Silver and Gold have I none, Act. 3.6. yet wherein dos this Poverty exclude from his Table, at a Feast where Christ hath paid for all? Thou hast all given in for nothing, and shalt never hear of a Bill of Charges to be brought and laid to thine account: Isa. 55.1. thô Christ bids thee buy Wine and Milk, it doth not suppose thou canst drop a Farthing for it; for it is He that hath no Money, yet encouraged to buy and eat: The Holy Ghost seems to use that Language which men are first prone to take up themselves, Come, buy; where­as it is only meant, they should take what is bought already for them. Christ, as Mr. Oba­diah Sedg­wick, Fountain Opened. p. 214. one says, never sells dear to the Poor. Free Grace will have no Pay but Thanks. Thanks be unto God for his unspeakable Gift, 2 Cor. 9.15. We have no self-worthiness in our best Estate; we could never move or oblige the King to feast such as we at supper. The Lord's Bounty in feasting [Page 22]us, was to make us Good, not as any Reward, because he found us so. Tho' in our Flesh there dwelleth no Good Thing, yet when his Spirit furnisheth our House, he doth not ask, or will ever take a Farthing; tho' his Supper cost him more than millions, we need not lay out one mite upon it.

Fourthly, 4 Resem­blance. The Gospel resembles a Feast in regard of the Place of Entertainment. Feasts are not made abroad sub Dio, in the open Air, or got ready in the Markets: Things are sold, but they are not eaten in the Shambles. Luk. 22.11. — The Master saith, Where is the Guest-Chamber, where I shall eat the Passover with my Disci­ples? The Provisions are at home, i. e. where the Master dwelleth, and to be had in his Presence, at his House alone; The Guests must not be found in other Houses, but where the Master of the En­tertainment dwells. So in Things per­taining to the Gospel, the Provisions of the Grace of God do not ly in Shops and in Shambles, among our selves, but look unto Me and be ye saved, Isa. 45.22. In buying and selling, we go only to our own Place, but in receiving the Gospel, we are come to his Dwelling-place [Page 23]in Sion. Psal. 76.2. The Things of this Life are without-Doors, but if we taste of his Sup­per, we must eat it within his Holy Place, that is, we must be brought at least in­to the Church Universal. If we remain off from the Family, we shall come at no Food in it; it is under Their Roof, that we partake of Their Repast. Grace is not to be found out of its own Circle, and Nature finds out nothing but De­struction on the other side: if we are fed, it must not be with the Wild Beasts of the Forrest, but the Sheep in Christ's Fold. If we have meat, we must not wander abroad, but walk within the Pale of the Extra Ecclesiam nulla salus. Church. There is no favour to be shewn us from the King, if we keep away from Court, no Priviledge of God's Subjects, but in the Kingdom of Grace, which is not of this World. As Paul said unto the Centurion and the Mariners, Acts 27.31 Ex­cept ye abide in the Ship, ye cannot be sa­ved; so unless you be with the Master of the Feast, 1 Cor. 11.20. this is not to eat the Supper of the Parable. It is necessary that we be of the Body, to obtain a Relation to the Head, and that we be Members to possess our Place among them. Provi­sion is not to be every where had; [Page 24]but as we must have our Place at a man's own Habitation, if we taste of the Bounty and Generosity he shews in his House, so we must be set in the True Church with Christ, to receive our Bread, and drink of our Cup at his Hand.

Fifthly, 5 Resem­blance. The Gospel resembles a Feast in limiting its provisions. Feasts are not common, unexcepted Entertain­ments to make all men Guests. Such as are treated themselves at the Master's House, do not there meet with every one they know. A man may be at a Feast, where some of his own House are Strangers, whom he never finds there. One that hath lain in his own Bosom, one that hath sprung from his own Bow­els, may Sup in another place. It is not strange then, if a man finds not the whole Neighbourhood, or all that dwell near him, at the Gospel supping by him. Latter part. I will take you one of a City, and two of a Family, and I will bring you to Zion, Jer. 3.14. Nay, the wonder will abundantly lessen still, that the multitude should be excluded Feasting at the Master's House. 'Tis no strange Thing, that a Greater company than the Guests are walking thrô the the Streets, or riding thro' the Town, [Page 25]and all passing by the Door, whom the Good man of the House takes no notice of. His Dinner or his Supper is ready for them alone that are bidden, whom he hath sent to call in. Tit. 2.11. The Grace of God in like manner that bringeth Salva­tion is manifested and declared by him­self, that it doth not extend to all; Mul­titudes go by, that are neither called, nor yet come in. Some have not the Knowledge of God, 1 Cor. 15.34. some again know him, and yet in works deny him, Tit. 1.16. They are called, i. e. the Preaching of the Gospel calls upon them, and they profess to go unto the Marriage, Matth. 21.28. but are like the Son that was sent into the Vine­yard, who said, I go Sir, and went not. V. 30. Others may accidentally be mingled with the Holy Seed, but eat and drink not in God's Kingdom, who yet may be Stran­gers, and no Guests, Men and not Chri­stians; for many are called, but Few are chosen, Matth. 20.16. Chap. 22.14. As God winks, when he pleaseth, at the Times of Ignorance, looks over them, Act. 17.30. as the [...]. word signifies, so he may look on the Times when more enlightned, and destroy, as he pleaseth, the Wisdom of the wise, and bring to nothing the Un­derstanding [Page 26]of the Prudent. Isa. 29.14. God's Peo­ple fare well by themselves, 1 Cor. 1.19. while others are fatned for the Day of Slaughter, and never come in to sup with them. The Lord severs between the one and the other, in reference to the true Goshen state, as he did heretofore between the Cattel of Is­rael and the Cattel of Egypt. Exod. 9.4. The Friends of the Bridegroom hear his Voice, when a Stranger doth not intermeddle. Prov. 14.10

I know the Foolishness of Preaching and Man's corrupt Wisdom in this Point do no ways agree. 1 Cor. 1.21 Corruption is more tender of its own Deformed Brow, than of the Apple of God's Eye, his Sovereign­ty. Nature is too high to stoop, tho' to the God of Nature, here. This is a Knee that will not how to Jesus. Ambr [...]si­us, Origenes, Hierony­mus censu­erunt, Deum suam Gra­tiam inter Hemiues dispensare prout tâ quznque be­nè usurr [...] praeviderit. Calvin. In­stit. Chr. Rel. p. 320.6.8, initie.Cal­vin has noted it concerning some of the Ancient Fathers, as Ambrose, Origene and Hierome, that they supposed, God distri­buted his Grace no otherwise amongst men, than as he foresaw the Improve­ment which men would make of it, and the Good use they would put that Grace to: And adds, that Augustine too was some while of the same mind, but after­wards when he grew into a better Ac­quaintance with the Scriptures, he not [Page 27]only retracted that corrupt Opinion, but confuted it with great Strength of Argu­ment, as his words declare in the Adde & Augustinum in eâ fuisse aliquando Sententiâ; sed c [...]m mé­liùs in Scri­ptura cogni­tione pro­fecisset, non retractavit modò ut evidentèr falsam, sed fortitèr con­futavit. Ibid. (mihi) Octavo. Mar­gent. Men may throw his Glory whither they list, but God will never give it a­way himself. The King will be Sove­reign in his House, and have none to sup, but whom he sends for. Thou wouldst not, Oh man, thy self, and who art thou that replyest against God? Is it fit for Thee; and shall it not be Lawful for Him to do what he will with his own? (Rom. 9.20. Matth. 20.15.)

Sixthly, 6 Resem­blance. The Gospel resembles a Feast in the Order of the Guests that are plac't to eat and drink in Gods Kingdom. In Feasts it is usual for some to sit higher, others lower at the same Entertainment. This is intimated to have been observed among the Jews at Feasts, Luk. 14.8, 9, 10. where, Christ condemns not such a Civil Order but therein countenanceth the Degrees of respect that may be shewn among Men, while he maketh an outward Difference between the Honourable and the Base. It is thus at Our Tables, some are nearer, some are farther the upper end than o­thers. Some are plac't more advantage­ously by the very Man of the House, [Page 28]where they have the opportunities of a Freer converse with him, and a nearer intimacy than another that sitteth by. Sa­muel took Saul and his Servant, 1 Sam. 9.22 and made them sit in the chiefest place among them that were bidden, where they were more Honourable than the Thirty. So in the Gospel, we may see how God spiritually makes a Difference, while of his Sove­raignty, 1 Cor. 4.7. for the Beauty and Order of the Church, he makes one to differ from ano­ther. Indeed it is not our Business, or ought-herein to be our care, to mark out the chief Rooms, Luk. 14.7. or the uppermost Seats in Synagogues (like the Pharisees); for Christ knows no man after the Flesh, 2 Cor. 5.16. that is, he doth not respect the man for his Natural Precedency, or Primogeniture, who cometh to our Assembly with the Gold Ring, Jam. 2.2.or in Goodly Apparel, and much beyond the Poor man that cometh in in vile Rayment: It is not therefore as to Civil Difference or External Order according to the Flesh, which common Providence hath made among Professors, that I here assume the Parallel, but in a Spiritual Discrimination of Gifts and Graces, or manifestations of the Divine Presence to some more than others. The order lyes [Page 29]in that. There are Diversities of Gifts, 1 Cor. 12.4 v. 5. v. 6.differences of Administrations, diversities of Operations: God's People have neither e­qual Gifts, nor equal Graces. Mal. 4.2. As the Sun of Righteousness variously shines, so one Star will always differ from another Star in Glory. Some partake of more, some taste of less, when Christ putteth of his Spirit upon them that sit under his sha­dow. Cant. 2.3. He gives more out of his Col. 2.3. Trea­sures in wisdom to some, in strength to o­thers; they receive not alike of his Joh. 1.16. Ful­ness. There be Differences in the Expe­riences of God's People, a higher and a lower, a Right hand and a Left at the King's Table. Lo! to one he saith, Friend, go up higher, q. d. Luk. 14.10 ‘Thou shalt behold me, thou shalt by Faith apprehend me more, and taste me sweeter than ano­ther that hath not thy Experience, and yet he shall receive a Portion of me too.’ Some have greater Communications of the Love of God than others. Some are in the Dark, others walk so much in the Light of Gods Countenance, that, like Moses, they are got into the Mount, and seem to converse with God Face to Face. The Influences of the Spirit may shine upon one Believer with a comfortable [Page 30] Light, and a Gracious, clear Evidence, while another lyes darkned under some Eclipse, by the Cloud that cometh be­twixt. God's Children are all at Table, but they cannot all look up, at Supper, and see their Father every one alike. Peradventure, God hath done more for thee than others, thou art quickned with a larger sense, and a more lively Hope; thou art train'd up in thy Father's House under more intimate Acquaintance, Gra­cious Discoveries, more Ravishing Con­templations than another in the same Congregation that sits down sighing by thee. It is thus, under the Administra­tions of Grace among the Guests unto our God. They are plac't in order, there are (thrô a manifold Dispensation) El­der and Younger Brethren, and God will have them to sit at meat accordingly; Gen. 43.33. the First-born (perhaps) according to his Birth-right, and the youngest according to his Youth. However, the King observes what order (only an order) he will have at this Marriage-Supper, Mat. 11.26. even so Father, because it seemeth good in thy sight. All his by the Blood of Christ are nigh in their Relation, but yet as to the manife­stations of his Free Love, many may [Page 31]seem to sit down at Table a great way off. The Gospel is a long Table, and there be many Degrees of Grace and Comfort where the Guests sit down. Some may be cast down, others advanc't as high as the upper end of Assurance, Joh. 21.20. even to lean upon Christ's Breast at Supper. The Church of God hath Fathers and strong men in Christ, 1 Joh. 2.13. and the same hath Babes, and young Con­verts, little Children, newly brought forth. There are Old Disciples, Act. 21 16. 1 Cor. 15.8. and also such as are born ont of due time. There are such as are in Rom. 16.7. 1 Cor. 6.4 Christ before, and others that are less esteemed in the Church. So that the Gospel may be likened unto an Entertain­ment on respect of Order.

Seventhly, 7 Resem­blance. The Gospel resembles a Feast in the Ministerial Watters and At­tenders on it. The Queen of Sheba being enterbain'd in the Court of Solomon, takes notice not only of the meat of his. Table, 1 King. 10. v. 5. and the sitting of his Servants, (or No­bles and Courtiers of State whom he treated and brought up in Familiarity with him) but also of the Attendance of his Ministers, that is, his waiting Ser­vants, and his Cup bearers. Great Ta­bles must have great Attendance on them. Gen 40.21. The Chief Butler gave the Cup [Page 32]into Pharaoh's Hand, and Nehemiah was the King's Cup bearer. Neh. 1.11 So the Marriage-Feast in Cana of Galilee, Joh. 2.1, 2. where Jesus also was present, had its waiters attending on it; v. 5. for the Mother of Jesus saith unto the Servants, and Jesus himself commands them, Fill the water-pots with water, and draw out now, v. 7.and bear unto the Governour of the Feast. v. 8. The Guests in the Marriage-House were not put to serve themselves.

Now the Feast of the Gospel resem­bles it, and is alike in this, having it's Officers and Ministerial Waiters serving at the Altar; 1 Cor. 9.13 these indeed in one sense are of them that sit at the Table with you, but in another, they are properly of them that serve, and therefore your Servants for Jesus sake, 2 Cor. 4.5. When Ministers have done one part of their work, that is, have called the Guests, the Master appoints the other part, to come in and wait at Table. Hence it is, that we are called Stewards of the mysteries of God, 1 Cor. 4.1. no other Rulers over his Houshold, than to give them their Portion of meat in due sea­son. Luk. 12.42 The Gospel is a Table at which Ministers must wait, and work too, to serve the Lords Guests. They ought to [Page 33]have no place to stand, or sit down in near the Table idle. The Provisions made ready find work enough for Mini­sters to divide the Word aright, 2 Tim. 2.15. last words. and give unto every one a proper Portion. We are but menial Servants of Jesus Christ, to bring in the Dishes, carve out the Food, and in Applications hand it down to you. The Gospel must be opened by such as we, and its Provisions allowed you thro' our Ministry. The Lord of the Feast hath appointed the Attendance of his Mi­nisters and his Cup-bearers in a Resem­blance to other Feasts.

Eighthly, 8 Resem­blance. The Gospel resembles a Feast in the Cheerfulness of the Guests that feed upon it. Feasts are not wont to be sad, nor the Guests thereof melancholly. So long as the Harp and the Viol, the Ta­bret and Pipe and Wine are in their Feasts, Isa. 5.12. (as the Jews used to have such Musical Instruments and Diversion mixed with them.) They are filled up with cheerfulness, 1 Sam. 9.22. and make Samuel's Parlour differ from the House of Mourn­ing. Feasting and Gladness go by cou­ples, Esth. 9.17, 18. And Solomon who knew what it was to prove his Heart with mirth, saith, Eccl. 10.19 a Feast is made for Laugh­ter [Page 34]and wine maketh merry. For Laugh­ter] that is for it, as the occasion Ʋbi sese Laetiti [...]e ob­tulit occasio. Mercer. of­fers. The innocent Design and Effect of Feasting may be a Refreshment of the Mind by the Mr. Pools Engl. An­not. Society of Friends, as well as the Body by the use of Creatures. Those publick Festivals, Zech. 8.19. after the sorrow of the Captivity was turned into Joy, are called Cheerful Feasts: as if a sorrowful Feast had been a contradiction, both to the Nature of the Thing, and the Letter of a Com­mand too, Thou shalt rejoyce in thy Feast, Deut. 16.14. So that neither in their common or Religious Feasts they were ever wont to afflict their Souls.

And in this respect of cheerfulness, the Gospel retains the Similitude of a Feast. God hath kept such an open House un­der the Gospel-State to enlarge our steps, that we may rejoyce to run our Race. There are indeed some Hannah's, of a sor­rowful Spirit, that sit at Gods Table; and this doth not proceed, because they have eaten their meat with Him, but thrô Fear they have drunk poyson by them­selves. Judg. 14.17 However, thô Samson's Wife should weep before him the seven Days while their Feast lasted, yet we do not [Page 35]read in that Marriage-Banquet, that o­thers besides her did eat the Bread of Mour­ners. So, as to the Gospel, Hos. 9.4. if some are dejected in the House of Feasting, yet the Guests do mostly eat their Bread with joy, and drink their wine with a merry Heart, because God accepteth them. Eccl. 9.7. It is a Musical Lev. 23.24. Num. 29.1 Feast of Trumpets that sound glad Tydings. Besides, this Spiritual Pleasure in God's House is the Fruit of a Gracious Promise, that was to be made good under the Gospel, Isa. 12.3. With joy shall ye draw water out of the wells of Salvation; yea, he doubly fulfills the Promise, while at the Marriage-Supper, together with our water, he makes our Conduits run wine. Ibid. The House of Pray­er was to be also made the House of Praise — Them will I bring to my Holy Mountain, and make them joyful in my House of Prayer, Isa. 56.7. The Children of Zion in coming to the Marriage of the King's Son, were foretold should be joy­ful in their King, Psal. 149.2. The Go­spel is a joyful Feast, of which he that truly eateth, shall one Day truly praise the Lord.

Lastly, 9 Resem­blance. The Gospel resembles a Feast in the distribution of it's Broken meat among [Page 36]others that are not the called Guests. We read in those Liberal Entertainments with which Christ sometimes treated the Multitudes, when he multiplyed the Loaves, and fed many thousands with them, that they took up of the broken meat that was left, seven Baskets full, Matth. 15.37. and twelve Baskets full of the frag­ments, and of the Fishes, when he enter­tained them miraculously again, Mar. 6.43. These Baskets of the Fragments (or Fragmen­ta à fran­gendo. Bro­ken meat, as the word signifies) that remained over and above unto them that had eaten, might perhaps be distributed a­mong others that had not partook of the Meal with them. It is customary now a days with such as are given to Hospita­lity, to distribute some of the Remainders of a Feast, even to such for whom it is not prepared, being neither invited with the Guests, nor sitting in the same Room among them, only come in upon their own account, or, as we say, occa­sionally. Indeed Nabal at the entertain­ing of his Sheep shearers deny'd such a Courtesie as this, when David and his men begg'd it; 1 Sam. 25.11. Shall I take my Bread and my water, and my flesh that I have killed for my Shearers, and give it unto men whom [Page 37]I know not whence they be? Yet the Boun­ty and Kindness of a Good man extend­eth sometimes even to them that he knows not whence they are, and when he calleth together his Friends and his Neighbours, is not forgetful, as the case may stand, to entertain Strangers also.

Now the Gospel resembles a Feast in this. God hath made it indeed for his Friends, and had not prepar'd it, if he had not design'd it as an Entertainment to treat them, and they only are capable to understand the Wisdom of God in a My­stery, 1 Cor. 2.7. for the inward Glory and Saving Benefit and vertue of it is hidden from other men; Therefore speak I to them in Parables, because they seeing, see not; and hearing, they hear not, neither do they un­derstand, Matth. 13.13. Yet however it first happens thrô the common Bounty and Goodness of the Feast-maker, that he sends Portions (thô it be in Parables) to them for whom nothing is prepared. Nch. 8.10. If Benignity did not prevail, Strangers should not have so much as Broken meat. God made Ezekiel a Lovely Song to a compa­ny of Deaf Adders, Ezek. 33 32. that would not hear the Charmers voice. The outward Parts and Priviledges of the Gospel are [Page 38]dispensed in the outward, as well as the inner Court, to Forreigners as well as Friends in the Houshold of our God. The Sons of the Alien that have no Por­tion in David, may yet have some of the Priviledges of David's House, and God may rain down Manna in the Go­spel, as he does common Rain from Heaven, Matth. 5.45. Heb. 12.8. upon the just and upon the unjust both. They that are Bastards, and not Sons (as the Apostle distinguisheth) may receive, as to Priviledge, some Por­tion in the Childrens meat, and Dogs may receive the Scraps, and gnaw a Bone or a Crust, and lick up the Crumbs that fall from their master's Table. Matth. 15.27. God may throw in some common Blessings of the Gospel to Unbelievers, while the Lot of his special Favour is cast into his People's Lap only. The one may have so much of the Word, as to hear the Gospel-sound, but the other only have All, and find Sal­vation by it.

The Second Thing is, II. in what respects it is a Large Feast.

First, I. It is large, if we count the Cost. It cost the Life of the Kings's Son to buy it. The Bridegroom dyes, before he could get his Bride a Supper ready. The [Page 39]Purchaser gave himself, Eph. 5.25. Him­self for Victuals, that she might be enter­tained, when her Lord should come in and sup with her. Rev. 3.20.Forasmuch as ye know that ye were not redeemed with corruptible Things, as Silver and Gold — But with the Precious Blood of Christ, 1 Pet. 18, 19. Ye redeemed.] When Christ bought up Victuals, he bought the Guests too that eat it, 1 Cor. 6.20. Ye are bought with a Price.—not redeemed with cor­ruptible Things, as Silver and Gold.] Christ did not bring so low a Treasure, as will serve in other Markets; he had no Coin but was a Price beyond any Purse to hold. The Banquet of the Gospel could not be gotten lower. I may say hereof, as Job speaks of Wisdom, Job 28.15. it cannot be got­ten for Gold, neither shall Silver be weigh­ed for the Price thereof;v. 16.it cannot be va­lued with the Gold of Ophir, with the pre­cious Onyx or the Saphire:v. 17.The Gold and the Chrystal cannot equal it, v. 18.and the ex­change of it shall not be for Jewels of fine Gold, no mention shall be made of Coral, or of Pearls:v. 19.for the Price (of the Enter­tainment) is above Rubies: the Topaz of Ethiopia shall not equal it, neither shall it be valued with pure Gold. It is corruptible [Page 40]Silver and Gold, but Precious Blood (that was Price enough to buy it.) Every Drop of the Blood of Christ was a greater Sum than Thousands of Gold and Silver. Christ went to Market in the Garden, and then on to the Shambles upon the Cross. He was made a Curse, that we might have the Blessing. The First Adam eat Bread himself in the sweat of his Face, Gen. 3.19. but the Second Adam with Great Drops of Blood procured Bread for us. Now this makes it so great a Feast, that Christ hath with so great a Sum obtain'd it. Silver and Gold will ransom a King, but it must be the Blood of Christ to redeem a Beggar.

Secondly, 2 It is large in regard of the Occasion. It is a magnificent, stately Sup­per, because made at the Marriage of the King's Son; Royal Cheer, because Earth is married to the Royal Line of Heaven. You shall not find it like an or­dinary, every Day's meal, when you are come to a Wedding-Court to sup. The Day of our Espousals is such a solemn Time of Love, that the Father Proclaims, It is meet that we should make merry. Luk. 15.32 The Go­spel is the Day of our King, Hos. 7.5. and he will have his Coronation kept. [Page 41]Tho' Sions King is Zech. 9.9, Mat. 21.5. meek, and therefore comes with no such Majesty, as the Prin­ces of this World, because his Kingdom is not of it, yet the Kingdom of God cometh not without spiritual observation; tho' he doth not assume an outward Glo­ry, yet he will have a Feast suitable to the high Occasion, that is all Glorious within. We read of Great Things in Ca­na of Galilee, Joh. 2.2. where Jesus was called to the Marriage; what mighty works then are they which do shew forth themselves in him, when he comes about his own Marriage. This Supper is made an exceeding great and large Feast, to greaten the Day in which thy Maker is thy Husband. Isa. 54.5. If Abra­ham took Occasion to make a Great Feast the same Day that Isaac was weaned, Gen. 21.8. what an Occasion then was that which the Father took, when he married his only Son to make ready the Gospel in this Great Marriage Supper.

Thirdly, 3 It is large in respect of the Quantity of Provision. It is not only much, but all; Many Dishes had been Great, but one of every sort is greater. Who can understand the loving-kindness of the Lord? Hast thou entred into the Springs of the Sea? Job 38.16. V. 37.or hast thou walked in the search of the [Page 42]Depth? Who can number the Clouds in wis­dom, when he poureth Manna forth? It is a Feast of Plenty, and plenteous is joyn'd with Fat in the Provisions of God's House, Hab. 1.16. Wisdom hath laid in of all sorts enough, Prov. 9.2. She hath killed her Beasts, she hath mingled her Wine, she hath also furnished her Table. As Feasts are usually the best, so when provided, they are made the biggest of Entertain­ments. Fulness of Bread is distributed in God's House, and Flagons of Wine are allow'd his Guests. Canaan hath large supplies from Heaven, and her Countrey is nourished by the Kings Countrey. Acts 12.20 As it is not in Handfulls of Barley, so neither in pieces of Bread: Prov. 28.19. Psa. 73.10. He hath a plenty of Bread for her, and makes the waters of a Full Cup return hither. In the Dispen­sation of the Gospel, God goes not so low, Gen. 18.5. as to fetch out a morsel of Bread; that is enough for Abraham, but not for the God of Abraham, Chap. 15.1. who is his Shield and exceeding Great Reward. When God pre­pareth our Food, Job 36.31. he giveth meat in Abun­dance, spiritual Dainties as thick as Quails for Israel in the Wilderness, Psa. 78.25. when he sent them meat to the Full. When God comes at any Time under the Gospel to make [Page 43]Windows in Heaven, 2 Kings 17.2. he will pour out such a Blessing, that there shall not be room enough to receive it. Mal. 3.10. God doth all Things in this Entertainment liberally; Psa. 44.17. when he feeds us, then have we Plenty of Victuals; Psa. 78.15. and when he gives us Drink to quench our Thirst, it is abundantly, as out of the Great Depths. He that giveth in spiritual Blessings Psa. 84.11. withhold­eth no Good Thing. The Gospel, Luk. 12.16. like the Ground of a certain Rich man hath been seen to bring forth plentifully; as the Fields of Egypt in the seven Plenteous years brought forth by Handfuls, Gen. 41.47. so there is a Store-house in the Kingdom of Grace that supplyes the Table and his Furniture. There is a Fulness of Sufficiency for the many Thousands of Israel, Num. 10.36. Math. 13.35.when he makes the multitudes to sit down. The Feast will hold out, tho' the House of God be full of Guests from one end to another. Isa. 16.33.Bread shall be given them, their waters shall be sure, tho' all his Elect were gathered from the four winds of Heaven.

The Third Branch of the Doctrine is, III. to evidence and premise What things we have need of against the Feast. For tho' the Provisions of the Gospel be first made [Page 44]ready, yet, as to our Benefit or Participa­tion, the Gospel must afford also some Antecedent Requisites, before we can ex­perience it to be a Feast good for Food.

First, 1 There must be an Invitation be­fore-hand. And here by an Invitation, I would not be understood to intend no more than an External Call of the Sinner by God's Messengers under the Word; for tho' it is necessary too that there be such an Outward Call, Rom. 10.17. because Faith comes by Hearing, yet this alone will be insufficient to partake of Gospel-Grace: I would therefore be meant to set forth the necessity of some Powerful, internal work of the Spirit upon the Heart, joyn'd with the External Call; that the Privi­ledges, or highest Benefits and Graces of the Gospel may of right belong unto the Called. The Gospel is set forth in the Parable as a Wedding furnished with Guests, Mat. 22.10 both bad and good, answerable to these Two Calls: The external Call doth nothing, but brings in men bad as it finds them, and thence come the Bad Guests, such as will say at last, Luk. 13.26 We have eaten and drunk in thy Presence, and thou hast taught in our streets; to whom neverthe­less the Master will reply, I know you not [Page 45]whence you are,Luk. 13.27depart from me all ye work­ers of Iniquity: whereas on the other hand, the Inward saving Call first changeth men into Good, and then brings them in, and thence come the Good Guests, whose company the King with his own Graci­ous Presence honours. If we obtrude our selves, and by an empty vain Pro­fession without true Grace, rush in upon Gospel-Priviledges among true Guests, it will make the Master of the Feast angry, and say at last unto every such Bad Guest, Friend, how camest thou in hither? Mat. 22.12. So to apply the Graces of the Gospel, or the Comforts of the Holy Ghost which he no ways applyes himself, is, tho' in a secret and invisible manner, to become the Rob­bers of Churches, and snatch what God never carv'd to any such Guests. If men are not called out of their wickedness, God will say unto the wicked, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth? Psal. 50.16. We dare not meddle with the Gospel, to apply its Priviledg­es and Comforts to our own use, till we are bidden to lay hold of them. We must be invited to the Great Feast, and re­ceive a Ticket from our Father to partake [Page 46]of the Children's Meat. So long as men are yet in their sins, under a Profession of the Gospel, they rob God, as well as his Children, Hos. 2.8. to feed their own lusts: They take his Corn and Wine and Oil which he hath multiplyed, and prepare them for Baal, for some Lust they prefer, while they hasten after another God. Psal. 16.4. An Invita­tion therefore in some effectual work of Grace is a necessary Antecedent, or one of the Things which we have need of against the Feast.

Secondly, 2 There must be Conduct. We are by nature strangers, and need a Guide to bring us to our Father's House. Lead me O Lord in thy Righteousness—make thy way strait before my Face, Psal. 5.8. If we are not led, we shall quickly lose our way.—It is not in man that walk­eth to direct his steps, Jer. 10.23. If we are left to trace the way our selves, we shall lose it thro' the Forrest. It was not ascribed unto the Israelites, nor yet to Moses, nor unto Joshua, tho' a Captain of the Lord's Host, to come of themselves to feast in Canaan, but it is attributed to a supreme Conduct, The Lord thy God bring­eth thee into a good Land, Deut. 8.7. A Land of Wheat and Barley, and Vines, [Page 47]and Figtrees, and Pomegranates,V. 8. V. 9.a land of Oyl-olive and Honey, a land wherein thou shalt eat Bread without scarceness. They could not have found the way thro' the Wilderness, to meet with such a Table, if He that prepared it had not by the cloudy Pillar led them. Psa. 78. ult. It was not Their Eyes, but the skilfulness of his own Hands. And how should we grope as Blind men in the Wilderness our selves, if we had not the Benefit of that Promise, I will lead them in Paths which they have not known? Isa. 42.10. The Shepherd of the sheep leadeth them out, Joh. 10.2, 3. And he must carry his Lambs in his Bosom, Isa. 40.11. to feed them as a Lamb in such a Large place. Hos. 4.16.

Thirdly, 3 There must be Protection. Conduct is not enough, if we have not a Captain to fight our way thrô: Plead my Cause O Lord, with them that strive with me, fight against them that fight against me, Psa. 35.1. If the Lord delivers not the Soul of his Turtle Dove from the multi­tude of the wicked, Psa. 74.19. the Hawks will intercept and seize it before it can fly as the Doves to their windows. Isa. 60.8.Deliver the Poor and needy, rid them out of the Hand of the wicked, Psa. 82.4. Psa. 102.8. when those [Page 48]that are mad, are sworn against them, he must keep them, who hath called them, and preserve them from this Generation for ever, Psa. 12.7. Such as set their Faces toward Zion, Jer. 50.5. do stand at last with their Psa. 122.2.Feet within Jerusalem, because thou Lord defendest them, Psa. 5.11. He compasseth them with favour, as with a Ps. 5.12. Job 41.28Shield, and therefore the Arrow cannot make them flee. The Devil would gather up Instruments enough to stop us in our way, if we had not a Convoy to bring us safely on. He would make a Prey of us, before we could otherwise come nigh our own Provision. We should be in jeopardy of perishing, Num. 20.17. if while we did go by the King's High-way, we had not his Prote­ction.

Fourthly, 4 There must be Appetite, for to the Hungry every bitter thing is sweet. Prov. 27.7 latter part. God requires an opening of the mouth, when he comes with a Hand of Grace to fill it; Open thy mouth wide, and I will fill it, Psa. 81.10. We are not Dickson somewhat changed. straitned in God, but many a Blessing goes beside, because of our own narrow­ness to receive it. A keen Appetite suits with a Great Entertainment. The shar­per our Hunger, the sweeter God's Pro­vision. [Page 49]A man of an Evil Eye may in­vite his Neighbours, and when they are come to his Banquet, Prov. 237. may not look well upon them; now the wise man tells us, that such a Man's Delicacies are not worth a Desire, Prov. 23.6. Eat thou not the Bread of him that hath an evil eye, neither desire thou his Dainty meats. He steels his Victuals into Knives that may stab thee more than Hunger; but we may bring our Appetite safe to swal­low down morsels that we need not V. 8 [...] vomit up again. We cannot hunger and thirst too much upon the Road to Heaven, Gen. 45.21. when God gives us Provision for the way. When the Israelites fell a lusting in the Wilderness, Num. 11.33. they digged their Graves with their Appetite, while God gave them their own Desires; Psa. 78.29 but Spiri­tual Desires can do us no harm, thô we have such choice Longings in our Souls, that our Ardency is singular, and there is none upon the Earth that we de­sire besides, Psa. 73.25. In a word, we shall disparage the full Table of the Go­spel, if we bring not an empty Stomach thi­ther.

Lastly, 5 The Entertainment of the Go­spel requires a Palate to distinguish it. [Page 50] Doth not the ear try words, Job 12.11.and the mouth taste his meat? As it is true naturally, so spiritually it is no lye, chap. 34.3. for the Ear try­eth words, as the mouth tasteth meat; the sanctified Ear tries Gods Words, as well as the Natural Ear the common things of Man. A man that hath the Spirit of God savoureth the things that be of God; he can distinguish between Husks that the Swine do eat, Gen. 27.9. and savoury meat such as he loveth. His Taste can discern be­tween a Fish and a Scorpion, he will tell you, the one satisfies, the other only stings him. David had a Holy Palate, and could relish an holy Entertainment, Psa. 119.103. Oh! how sweet are thy words unto my taste! yea sweeter than Honey to my mouth! The Language of the New Testament speaketh of Senses exercised, Heb. 5.14. or as the Original renders it, [...]. Senses made naked, that the Object may not be intercepted, or the influence of the thing kept off; as suppose by a Garment upon the Flesh to obsturct feel­ing, or a covering hung before the Eyes to hinder seeing; J [...] 6, 30. so a Palate made na­ked, that hath no perverse thing as a medium to intervene between a Spiritual morsel, and its own sensing it. Spiritu­al [Page 51]Senses are not like natural, to decay in Old Age; an old Disciple need not com­plain of God's Table, as Barzillai at fourscore did of the King's, Can thy Ser­vant taste what I eat,2 Sam. 19.35.or what I drink? he wanted a Palate at that Age to distin­guish and savour the Dainty Morsels of a Prince, and therefore David's Table at Court would be fitted better by a young Chimham, than an old Barzillai: v. 37, 38. Now it is not so with the Servants of the Lord, as with that old Servant of David, but thô they have been of a long standing, yet their Taste still remains, and their Palate can discern between Good and Evil. God's Children tho' you blind-folded them that their Eyes could not behold their Teachers, yet would tell you when their heavenly Father feed­eth them. Mat. 6.26. Job 6.6. They can distinguish between that which is unsavoury, and Food con­venient. A Spiritual, Prov. 30.8. judicious Palate will discern, Gen. 43, 34 tho' it be of a Benjamin's Mess, whether it be always with Grace seasoned with salt. Col. 4.6. And this is the Pa­late which we have need of against the Feast. If we come to God's Provision without our Taste, we shall roll nothing under our Tongue, thô we eat of the fat, [Page 52]and drink the sweet; Neh. 8.10. but the most deli­cious Fare of the Gospel will afford us Morsels, of which we shall say without a sanctified, Eccl. 12.1. Gracious Palate, we have no pleasure in them. IV.

The Fourth Thing is to bring in the Bill of Fare, and open the Provisions of this Gospel-store more distinctly.

It will appear that the Gospel is a mighty Table, enough to maintain the Guests beyond our weak Faith, Isa. 59.1. seeing the Lord's Hand is not shortned that hath made all things ready. Moses indeed thought when the People were six hun­dred thousand footmen, that it was impos­sible to give them a sufficient Meal in that kind they askt, and still more im­possible to feed them with such a continued plenty, that they might eat of it a whole month together, Num. 11.21, 22. Shall the Flocks and the Herds be slain for them, to suffice them? or shall all the Fish of the Sea be gathered together to suffice them? which deserved that check from the Lord for his Unbelief in the verse following, v. 23. Is the Lord's Hand waxed short? Thou shalt see now whether my word shall come to pass to thee, or not. Now as the Lord rain'd down victuals in so [Page 53]great a measure to satisfie the Longing of that mixed multitude in the Wilder­ness, Num. 11.4 so he hath provided Plenty and Store enough in the Gospel for all the hundred forty and four thousand which are redeemed from the Earth. Rev. 14.3. latter part. Indeed Solo­mon's Provision for one day amounted to a large Bill of Fare, 1 Kings 4.22.23. —Thirty measures of fine Flower, and threescore measures of meal, ten fat Oxen, and twenty Oxen out of the Pastures, and an hundred Sheep, beside Harts and Roe­bucks, and fallow-deer, and fatted fowl. But the Supper of our God is in a Rich­er and more abundant store than that, as will appear when serv'd up in this fol­lowing Account, viz.

Milk for Babes, Meat for strong men, the true Bread from Heaven, Living water, Flesh to eat, Blood to drink, the Lamb of God, the fatted Galf for Prodigals, the Marrow of rich Forgiveness, the food of Knowledge, the nourishment of Faith, the feast of Ho­liness, (or the bunch of Hyssop in Sanctifi­cation of the Spirit) the hidden Manna of Election, the Royal Dainties of Assurance, the Evangelical honey comb dropping Free Grace, the fatness of God's house in Ordi­nances, the Supplies of the Spirit of Jesus, [Page 54]the morsel of Hope for them that fail not to sit with the King at meat, the full meal of Contentment for them that have left all and followed Christ, the Refreshments of the Peace of Conscience, the Oyl of Joy, the Cup of Consolation with the Wine of the Kingdom running over, the continual Diet of Perseverance in the sure mercies of Da­vid, and the Fruit of the Tree of Life.

1. Milk for Babes, 1 even the [...], the sincere Milk of the Word, which the weakest of God's Little ones may lye at the Breasts and suck. On this wise speak­eth the Apostle Peter in his Exhortati­on, 1 Pet. 2.2. As new born Babes desire the sincere milk of the Word, that ye may grow thereby. The Holy Scriptures are made ready in the Plainest Truths for a Hungry Infant that will not be quiet till it finds the Breast out. Lam. 4.4. The Tongue of God's sucking Children would cleave to the Roof of their mouth, if they could not get to the Word, and there be, as one that hath sucked the Breasts of his Mother. Cantic. 8.1. Heb. 5.12.The first Principles of the Oracles of God are compar'd to Milk, because the first sort of Truths that young Con­verts Learn, and are wont at the be­ginning of the New-Birth to be most [Page 55]affected with. The Apostle Paul speak­ing of the Infancy of his Corinthian Church, tells them in his Epistle which he first wrote unto them, 1 Cor. 3.2. I have fed you with milk and not with meat, for hitherto ye were not able to bear it, neither yet now are ye able. [...].Fed you with Milk] I have given you a Liquid Food you might swallow easie; Others have drank what I have given you to eat (as the Milk of Babes may by strong men be eaten or drunk either. Not with meat, ye were not able to bear it:] That is, ye could not digest the stronger and higher sort of Doctrines, neither yet now are ye able.1 Cor. 14 20.Children in understanding must have the Food of their Souls, as their lack of Age requires it, Philem [...] 9 and such a one as Paul the aged knew it. Our Blessed Lord Jesus Christ had such weak Disciples with him, that he forbore a while feeding them with strong meat, and stays till more cubits were added to their Spiritual Stature, before he weans them from the milk of Babes, Joh. 16.12. I have many things to say unto you, but ye cannot bear them now. He dealt with them proportiona­bly to their present state and weaker Ca­pacities in Christianity: So young Con­verts [Page 56]must be fed with Food convenient, Prov. 30.8. (not only convenient in the Quantity, and Measure as Agur meant it, but conve­nient in the Quality and Nature of it) and not too strong for them. Weaker Christians must be fed with weaker Diet, that their Souls may digest it, and be made the better for the Truths they take in.

Now the Gospel hath its Milk in Do­ctrines easie to be understood. 1 Cor. 14.9Come ye therefore, says the Evangelical Prophet, Isa. 55.1. and buy milk. It is a sort of Victuals treasur'd up in our Fathers House, that when ye rceive the Kingdom of God, Mark 10.15as a little Child, I mean, with a very Childish and low Capacity, you may meet with Provisions therein suited to you. Isa. 60.16. Our Babes in Christ may suck the Milk of the Gentiles, that is, those plain Revelations of the Son of God, who is now believed on in the World. 1 Tim. 3.16 They can milk out from these Breasts of conso­lation, Isa. 66.11 till they are delighted with the Abundance of her Glory; Jerusalem (God's Church) the Mother of us all, Gal. 4.26. hath Breasts given her which her Children shall ne­ver draw dry. The Holy Ghost stoops in very low Expressions, 2 Tim. 3.15 that from a [Page 57]Child a Believer may know the Holy Scriptures. Its Doctrines are suited to the Understanding and Capacities of the meanest. The Gospel hath a Plenty that will furnish all sorts: Heb. 5.13. The Ʋnskilfull in the Word of Righteousness is not left de­stitute, but may receive the Word of his Grace, and use it's Milk, while he is a Babe. Tho' like Zaccheus, Luk. 19.3. you are Lit­tle of Stature, yet you may reach of the Fruit, when you cannot climb the Tree of Life before you. The Gospel abounds with a Treasure of Holy Learning which some have received, tho' never brought up at the Act. 22.3. Chap. 19.9. Feet of Gamaliel, or the School of one Tyrannus. You may be taught the Truth as it is in Jesus, Eph. 4.21. Luk. 2.46. and know the Master of the School that sat among the Doctours, tho' you be not rankt among the wise and prudent. I thank thee, O Fa­ther, Lord of Heaven and Earth, that thou hast hid these things from the wise and pru­dent, and hast revealed them unto Babes, Matth. 11.25. The Word of God indeed hath its Depths, where there is no passing over, without swimming beyond your reach; but yet it hath its shallowes, where going lower you may wade or foord thro'. 1 Tim. 3.16. Tho' it be the Mystery of Godliness, yet [Page 58]a Mystery so revealed, that the ordinary Readers or Hearers may be taught to profit by it. Exod. 8.19. There be plain Truths writ­ten with the Finger of God, and clear Truths copied out, as with a Sun-beam from Heaven; God's Word is a Text-Hand, and he that runs may read it. In a word, Isa. 7.22. it hath the Abundance of Milk for Babes, to nourish even the least in our Father's House.

2. Meat for strong men, 2 or the strong Meat of the highest Gospel-Mysteries. Sublime and spiritual Doctrines may be set forth by Meat, as the Apostle doth in that forementioned place, 1 Cor. 3.2. and strong meat as he calls them, Heb. 5.14. which belongeth to them that are of Full Age, (that is, above New Con­verts; the Adult,) who by reason of use have their senses exercised, to discern both Good and Evil: by reason of Vse,] or, as the word is [...]. rendred, thro' a Habit. Altho' young Children's Stomachs will not endure strong meat, yet the Sto­machs of grown men are habituated to re­ceive Diet according to their Age; their Constitution is stronger than Children's, and therefore their Meat above them. Not, that any who are Isa. 28.9. weaned from the [Page 59] Milk are above the Word, but they are by it grown taller in Knowledge than just to reach unto first Principles, and are not still little Children learning their Rudi­ments in the School of Christ. While others are 2 Tim. 3.7. drawn from the Breasts, (that is, are yet as the Infant whom the Mother hath but newly taken off her Breasts,) these are gone higher in spi­ritual Gifts and Attainments, than when they were first coming to the 1 Tim. 3.13.Knowledge of the Truth. They have taken a Good Degree under the Teachings of Gods Spi­rit. The Gospel yields these Provisions of Strong meat for them.

There are indeed Doctrines in the Word of Righteousness, Heb. 5.13. that contain the Great Mystery. To instance briefly in some, as, (1) Tho' Faith cannot compre­hend the Matter believed, yet it knoweth the Ground why it doth believe, namely, the Testimony of Gods Word which saith it is thus and thus. Anthon. Burgess, Exposition of the 3d. Chapt. of the 1 Epist. to the Cor. pag. 71. That Pro­found Mystery in the Tri­nity of Persons, the Father, Son, and Spirit, that these Three are one, one God, and yet Three Persons for ever. This is a High My­stery: ‘For (as Culverwell, Light of Na­ture, pag. 148. one says,) tho' the Ʋnity of a God­head is Demonstrable and clear to the Eye of Reason, yet the [Page 60]Trinity of Persons, that is, three Glorious Relations in one God, is certain to none but an Eye of Faith.’ Indeed (as another Dr. Bates, Christian Religion proved by Reason, p. 187. excellent Author well observes,) ‘The Unity and supreme Equality of the Three Persons in the Godhead, tran­scends our Conception, but Reason cannot prove it to be impossible.’ The Doctrine of these Three Glorious Sub­sistences in one single, uncompounded, indivisible, Divine Essence, is a Truth, but passeth all Ʋnderstanding. Phil. 4.7. (2) The Doctrine of Reconciliation in making Sa­tisfaction to Divine Justice for Man's Breach of the Law, by the Death of the Second Person in the Trinity, Eph. 2.15. so making Peace, is so much above our shallow Reason to comprehend, that * some (ra­ther Professors of Reason than Faith or Divinity) dare strike at the Foundation, to see whether they can remove our Cor­ner-stone. (3) The Mysterious Hypo­statical Union of the Two Natures in the Glorious Person of the Mediatour (or [...],) with other Doctrines con­tained in the sure Word of Prophesie, 2 Pet. 1.19. are Truths above the Understanding of the Highest Christian, or the Greatest Scho­lar in the World, tho' not to apprehend, [Page 61]yet to comprehend them. Understandings (we may say) that are got to the Fullest measure of the stature of Christ, Eph. 4.13. are yet out of their Reach, when they are walk­ing in the search of the Depth, Job 38.16. and try to fathom these Deep Things of God. Alas! these are Mysteries in Christ which they that are Col. 2.10 compleat in Christ must sit down at the Well-Head of Life, and cry out with the Apostle, [...]. O the Depth of the Riches both of the Wisdom and Know­ledge of God, how unsearchable are his Judg­ments, and his ways past finding out! Rom. 11.33. Nay, as Mr. Sam. Lee, Joy of Faith, p. 214. one says, ‘These are Things which the Glorious Angels strain at, and makes their Wisdoms bend like an Ozier in a Storm (to look down in­to them) and can never feel the Bot­tom of these Deeps without Drown­ing.’

But however, there are Doctrines also in the Gospel which may very properly be likened to the Strong Meat and Food of grown Christians. These also are found among the Mysteries of Knowledge given us from the Spirit of Revelations; as concerning the Decrees, Rom. 11.7. both touching the Election in Christ, and the [...], the rest that were Blinded; Ibid. and concern­ing [Page 62]Christ's Natures, that there are Two (setting the mysterious consideration of the Modus in their Personal Union aside); concerning his Offices, Prophetical, Sacer­dotal and Regal; his Two States, of Humiliation and Exaltation; his Accom­plishment of all the Types in the Old Te­stament, Personal and Mystical, those Dr. Tho. Taylor of the Types, p. 2. Swadling-cloaths in which Christ was exhibited to the Fathers; All the Glo­rious Prophesies of his Gospel-Church state and Mediatory Kingdom to be yet seen in the Kingdoms of this World; Rev. 11.15. The Doctrines of the Resurrection, the Last Judgment, and an everlasting Future state, are the strong meat at this Plenteous En­tertainment for Christians that have ar­rived to some Maturity in Knowledge, and with a competent measure of under­standing are able to digest what they feed upon.

3. The true Bread from Heaven. 3. Ruth. 1.6. The Lord hath visited his People in giving them Bread, Ezek. 5.16. as well as Strong meat. Bread is the Staff of Life, take away Bread, and a Morsel of strong Meat may be enough to overcome us; so take away Christ, and when we had to do with some of the Doctrines in the Word of [Page 63]Truth without him, they would be too strong for us, and make us spit them out again: For Example, if we were left to consider the Infinite, naked Essence of God, his Divine Immensity would swal­low us; or if we were to consider the Infinite Holiness of God, Hab. 1.13. that is of purer Eyes than to behold evil, and that cannot without an unspeakable Abhorrency, look on Iniquity; if we were to ponder his strict and inexorable Justice, abstracting the consideration from the Person of the Mediatour, such a morsel of strong Meat would be so much beyond our Natures to endure, that we could not take the Name of God into our Mouths. We are such rotten Stubble since our Fall, that if we have not always to do with a God in Christ, Psal. 106.18. Heb. 12.29 the Flame will burn up the wicked, for our God is a consuming Fire. We must never touch any strong meat, if we have not the Bread of God at hand. And we must not approach unto God immediately, but come thro' Christ to God, that he may behold us in the Son of his Love only. When we are famish­ed, and cry unto God for Bread, as the Liberal Entertainments in the Dearth cryed unto Pharaoh, he sends us for supplyes to [Page 64] Christ; says Pharaoh, Go unto Joseph, what he saith unto you, do, Gen. 41.55. and saith God, This is my Beloved Son, in whom I am well pleased, hear ye him, Math. 17.5. Gen. 47.12 This Joseph was sent into Egypt to nourish all his Fathers houshold with Bread, Chap. 45.7. and save their Lives by a Greater Deliverance, than that other Joseph, when he saved the Lives of his Father's Hous­hold in the Type. What is man, that he should eat the Bread of his God! Psa. 8.4. that he should have Christ at the meal, to eat with every morsel! And yet thro' the Riches of Grace we have the True Bread to eat with Strong meat from Heaven! Christ is our Bread at the Feast, or we could not live upon fat and Plenteous meat without him. Hab. 1.16.

This is evident, and grounded upon those words, Joh. 6.32. My Father giv­eth you the true Bread from Heaven, which is called the Bread of God, and more fully in the next Verse explained, Joh. 6.33. For the Bread of God is He that cometh down from Heaven, — the Bread from Hea­ven [...], by way of eminence; other­wise the Mannah of the Israelites in the Wilderness, is called Bread from Heaven too, as Neh. 9.15. And gavest them [Page 65]Bread from Heaven for their Hunger; so Psa. 105.40. — and satisfyed them with the Bread of Heaven. But yet considering how infinitely short that Mannah was of the Blessings of Gospel-Grace, Christ makes a Distinction between the Bread of Moses, and the Bread of God, tho' Both came down from Heaven. He grants it to be That which came down from Heaven, but it was not [...]. He that came down from Heaven. As if he had said, It was not Jesus Christ the Son of the Father, tho' it was Bread real, yet it was not Bread personal; Moses gave you not Him, or That Bread from Heaven, Joh. 6.32. middle part. To sum up all, It is as if he had told them, The Bread which God nourished your Fa­thers with miraculously, under the Dis­pensation of Moses, was not the intended, spiritual, Gospel-Bread, which God would send under a new Dispensation, but I am the Bread which my Father gives at Sup­per. The Israelites had Mannah, but now my Father offers Me. Thus, our Blessed Lord Jesus Christ is such Bread as is the Staff of Life to Faith.

Now in the Storehouse of the Gospel we are furnished with this Transcen­dent, Mysterious Bread. Oh! who ever [Page 66]beheld among Men or Angels such another Glorious Loaf as this! he was stampt in the Mill, and ground to Powder, and then moulded into Bread for us, when it plea­sed the Father to bruise him! Isa. 53.10. Lo! now there is Bread enough in our Father's House to go the whole Table round. This is the Bread that strengtheneth Man's Heart; Ps. 104.15. it hath a Faculty to preserve our Strength, and when our Strength is spent, a power to renew our Vigour: Tho' man lives not by other Bread, Matth. 4.4. yet he lives by this Bread alone. It is Ʋnleavened Bread, who did no sin, neither was Guile found in his mouth. 1 Pet. 2.22 It is Bread to be eaten; He that so loved the World as to give his Son, hath cast his Bread upon the waters among much People, to mi­nister Bread for our Food. They that sold him indeed for Thirty pence did not think him to be Two hundred penny-worth of Bread to satisfie a multitude here in the Wilderness; Psa, 34.8. but we that have tasted that the Lord is good, must cry like the Daugh­ters of the Horsleech, Pro. 30.15. Give, give, Lord evermore give us this Bread! Joh. 6.34. And surely, as we should at all Times be affected, so more especially herewith when he is known of us in Breaking of Bread and in Prayers. Acts 2.42.

4. The Living water. Bread and Wa­ter, Meat and Drink are coupled, they virtually comprehend all, and contain the several Particulars of a perfect and compleat Entertainment. The Provision that may be eaten is commonly under one General Term reduced to Bread, and the Portion to be drank, of whatsoever kind, may also alike be comprehended under the Name of Water. So that here is the Stay and the Staff, the whole Staff of Bread, and the whole stay of Water, Isa. 3.1. only it must be remembred in a Conformity to the Scope of the Parable (on which this Spiritual Feast is grounded) that Bread Water, &c. are no more than Metaphorical and borrowed Terms, to express in a Figure Christ and the Benefits of the Gospel, representing them to our Faith under distinct and various Notions. Well, at the Supper of the Parable there is the Gift of this Living water: See Joh. 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee Living Water. The Woman of Samaria questioned from whence it came, and did not believe it [Page 68]could be had in the manner Christ re­ported, Joh. 4.11. From whence hast thou that Living water? She apprehended no other than that Well of Sychar on the Place, her Eyes were yet opened to see no more than a common Well of water, she found out Jacob's, but saw not the Well of Jesus; and therefore cries out, From whence hast thou that Living water? But Christ directs her to seek it in the Benefits and offer of himself, who could furnish her with such a Water, as would never waste in using, but spring up into a Well of it in Him or in Her that drank it, Joh. 4.13, 14. Whosoever drinketh of this Water (that is, of this Well at Sy­char, or any other Earthly water like it) shall thirst again; Quo plùs sint potae, plus sitiun­tur aquae. (thô it may some­what allay and slake the thirst at pre­sent, yet it never advanceth the Parta­ker into the Fruition of any perfect Good) but whosoever drinketh of the water that I shall give him, Thirsts no more after any other Thing, nei­ther thrô necessity or variety. Shaw's Immanuel, p. 211.212.shall never thirst, but the water that I shall give him, shall be in him a well of water springing up into everlasting Life. Springing up.] The Benefits of Christ which are set forth by Living water in this Gospel-Feast are like the Loaves in the Miracle that multiply in [Page 69]the Distribution; Mark 8.19 20. for the more we drink of this Living water, the more we shall see still Flowing by. Christ is the Foun­tain of Life, Song 5.1. and thô we drink abundant­ly, we shall never exhaust the ten Thou­sandth part of this Living Fountain-head. This is the true Rehoboth, Gen. 26.22 the spacious well that hath Room enough for every one that is athirst, Rev. 22.17to come and drink round it. 2 Sam. 23 15. This water of the well of Bethlehem comes without Contention, and we need not call the Well Ezek: Gen. 26.20. For as Christ now is Bread that we need not get with the Peril of our Lives, so he is Water, Lam. 5.9. that, to fetch, 2 Sam. 23.16. we are not bid like the three mighty in David's Guard, to break first thrô an Host that encamps against us. Psa. 27.3. Joh. 4.28. This is a Well where we may leave our wa­ter-pot, since when we have drank of the Water, we carry a well away with us. v. 14. It is the Lamb's Fountain, and thou mayst wring more out of this Fleece, than Gi­deon's Judg. 638 Bowl full, or Hagar's Gen. 21.15 bottle, or Elijah's four 1 Kings 18.33. barrels of water. This is none of the bitter water that causeth the Num. 5 22.curse, but a Blessing, when it comes into the Ps. 109. [...] Bowels like water. Our other Drink is Hos. 4.1 [...]so [...]r, but this is a Fountain that yieldeth sweet water Jam. 3 11. [Page 70]This Precious Liquor, this incompara­ble and true Aqua vitae, was set abroach upon the Tree of the Cross, when one of the Souldiers with a Spear pierc'd his side, and there forthwith came out Blood and Joh. 19.34.water. And lo! he continues still as a pure River of the water of life, running plentifully down the Gospel by his Guests at the Table side. In a word, he is water to cleanse our Filth, Rev. 22.1. and water to quench our Thirst besides.

5. Flesh to eat. When the mixed mul­titude in the Wilderness fell a lusting, it was to eat Flesh, Num. 11.4. inso­much that the Children of Israel wept again, and said, who shall give us Flesh to eat? and can he provide Flesh for his Peo­ple? Psa. 78.20. last words. But lo! he that commanded the Clouds rained down. Flesh upon them as Dust, and fea­thered Fowls like as the sand of the Sea, v. 27. Who indeed would have looked for such a Shower? for when they temp­ted God in the Desert, one might rather have feared he should have turned them to grass with their Flocks and Herds, than have rained Flesh out of the Clouds upon them. Yet tho' they had provoked God in the day of Temptation in the wilderness, he [Page 71]tells them on the morrow ye shall eat Flesh, Num. 11.18. But alas! what was their Flesh, tho' the Flesh of Quails, to the Flesh of Jesus Christ? What was the Flesh he gave unto all this People, in comparison of the Flesh of the Son of God, which he gives the Soul to feed upon by Faith? Jesus Christ yields a variety to the Faith of God's Elect; Num. 21.5. and it doth not follow, that their Soul, like those Israelites, doth loath him as light Bread, because their Soul also longeth for his Flesh to eat. But we may here law­fully put in that wish in Job, Oh! Job 31.31.that we had of his Flesh! God doth not call you to eat the Flesh of your Sons, Jer. 19.9. but the Flesh of His; nor the Flesh of your Friend, Zech. 13 7 but the Flesh of the man that is his Fellow. What strange Flesh was that which the Poor Woman in Samaria had, when she boiled her own Son for meat! 2 Kings 6.29. Isa. 13.18. She parted with the Fruit of her Womb, being stricken thrô for want of the Fruits of the Field! Lam. 4.9. But 'tis a more astonishing wonder, that God parted with the Son of his Bosom, that we might eat the Flesh of this Sacrifice! And there is no fear of making our Brother to offend by eating this Flesh while the World standeth. 1 Cor. 8.1 [...]

This mysterious Delicate the Flesh of Christ, contains the Benefits of the Go­spel which make up this Royal Enter­tainment, that he purchas'd by his Death and Sufferings in the Flesh, when he was put to Death in the Flesh, 1 Pet. 3.18but quick­ned by the Spirit. This Doctrine of the Flesh of Christ given for meat unto our Faith, is a further Exposition of the True Bread, Joh. 6.51. And the Bread that I will give is my Flesh — Now God must be first manifest in the Flesh, 1 Tim. 3.16. Rom. 8.3. and in the likeness of sinful Flesh, and in this Flesh of ours die, to prepare meat for us; for as the Creatures that have Life die, that we, a while in our Bodies, by their Death might live, so it is the very Flesh of Christ and him crucified that must give Life unto our Souls. His Flesh suffer'd, his Flesh was pierc'd, he was hung up­on that Flesh book of the Cross, when God gave him to be meat unto us: His Flesh was powdered in the very Grave where other Things corrupt, but his Flesh did not see Corruption, Acts 2.31. to be made ready as a sweet and Dainty Morsel for us. The wrath of God broke forth upon the Body he had prepared, Heb. 10.5. and kindled a Fire in his Anger that even boil'd him as [Page 73]Flesh within the Caldron, Mic. 3.3. and roasted him that his Flesh might be meat indeed for us, Joh. 6.55. his Flesh was bor'd thro' and thro', tho' not a Bone of him should be broken. Thus was he bruised for our Iniquities, Isa. 53.5. or there should no Flesh be saved. Hence he hath spoken, Matth. 24.22. (Joh. 6.57. last words,) He that eateth me, even he shall live by me. This may serve to answer either the Jew's, or the unbelieving Gentile's Question, Joh. 6.52. How can this Man give us his Flesh to eat? it be­ing not to be understood of a Sacramental eating, as the Rhemists gloss it, but a spi­ritual by Faith alone. Oh! how may we stand amaz'd at the Provisions in Him whose Name is VVonderful! Isa. 9.6. This is the Fifth Dish, the Flesh of Jesus Christ.

6. Blood to drink. Perhaps our Igno­rant squeazy old man may loath it, as the Egyptians did to drink of the water of the River, Exod. 7.18. after it was smitten with the Rod of Moses, and turned into Blood; but our New-man redeemed by Blood will take great Delight in it. Alas! we have sinn'd our selves into such a Fea­vour, that our own common Drink in­flames; we have kindled a Burning, which nothing but Blood, the Blood of Christ [Page 74]will quench: if man tryes to put the Fire out by any Works of Righteous­ness which he hath done, Tit. 3.5. the sweat of his Brows will drop in, and like Oil still increase the Flame. Nay, it is not VVa­ter barely, separate from Blood, will quench our Anguish, tho' we trusted that we could, Job 40.23. with the Behemoth, draw up Jordan into our mouths, we must still have Blood to drink. Oh! it requires great Faith in the Son of God to see it, for otherwise Corruption will make us too nice to be entertain'd with Blood. Faith, and Faith alone is kept alive by it; it cannot, it needs not live upon a more Generous and Sprightly Liquor than this pure Blood of the Grape; Deut, 32.14. last words. 1 Pet. 1.2. p [...]t. it makes eve­ry Morsel of the Banquet Savoury, that 'tis sprinkled with the Blood of Jesus Christ! Flesh as before, and Blood now, do in­clude the whole Body, [...], an intire Christ, every Thing in him; it is not only Except ye eat the Flesh of the Son of Man, but [...], Except ye drink his Blood too, ye have no Life in you, Joh. 6.53. It is not meant of a corporal Drinking him Sacra­mentally, as the Papists say, that he speaks of in this Chapter, (as under the former [Page 75]particular it was hinted to be neither spoken of a Sacramental Eating of his Flesh) for then except ye partook every one of the Lords Supper, ye could not be saved; whereas it might so happen, that no space is given (at least to all) after Conversion to partake of any other Lords Supper, than the Marriage-Supper of the Lamb in Heaven. Besides, it is princi­pally to be considered, that the Lord's Supper was not instituted till afterwards, and therefore could not be here intend­ed. Indeed it is most evidently a Truth, that we have Blood both ways to drink; that is, we have it spiritually to receive by Faith, when the Soul ventures out to fetch in all that it needs from the Ef­ficacy and vertue of this Blood; and we have it also Sacramentally, as represented under the Element of Wine, while Love that bled, drops the earnest into our Hearts, and seals it up in us, (this Consideration will fall in more properly under the Cup of Consolation). We are now to consi­der the Blood of Christ as it notes the special Application of it to the Soul for the Being and Support of a New Crea­ture. And thus, it is rendred infinitely richer to the believing Soul than any vi­nous [Page 76]Liquor to make it fat and flourish­ing.

Drinking of the Blood of Christ implyes an Act of Faith in the Soul which re­ceives all into it that was wrought by the Blood of Christ without it, or takes hold of the Vertue of this Blood, and applyes it to the proper Use and End which God himself hath given it. To make it more plain; it is Blood to 1 Joh. 1.7. Rev. 1.5. Rev. 7.14. cleanse, Faith steps out to this Blood, and brings in a cleansing vertue from it; it is Blood to Isa. 34.3. soften, Faith makes out to it, and receives in the foftning Influ­ence of this Blood, till the Stone dissolves, and Ezek. 36.26. mountains are melted with it: it is Blood to Col. 1.20. atone, Faith runs for the Blood of Atonement hither: It is Blood to Acts 20.28. Eph. 1.7. Col. 1: 14. Rev. 5.9. redeem, Faith takes in the Redempti­on by it, and knows that the Job 19.25. Redeem­er lives. It is Blood to justifie, (Rom. 5.9.) Faith rests here for absolution from Guilt, and real Imputation of a Perfect Righte­ousness without, to appear at the Bar of God in: It is Blood to confirm, Zech. 9.11. Faith believes it shall be even as God hath spoken, and under its cloud looks up to the Blood of the Covenant, and sees this Bow in it. In a word, it is Blood to [Page 77] save, (Rom. 5.9, 10.) and Faith makes readily out to it, 1 Tim. 6.12. to lay hold upon Eternal Life. It is every way, as the Scripture speaketh abundantly of this Precious Blood, 1 Pet. 1.19 that Faith drinks it in. The manifold Benefits of this Blood of Christ do make it a Generous Drink to Faith, that as his Flesh is Meat, so his Blood is Drink indeed, Joh. 6.55.

Blood under the Law was forbidden, Gen. 5.4. but lo! here is Flesh with the Life, Lev. 17.10, 11. (that is, with the Blood) thereof allow'd us, Faith must receive it in the Antitype, tho' Sense was to refrain it under the Type: we must in all our Food have a recourse to the Mediatour, and when we eat of his Banquet, drink his Blood also. Job 31.17. We must never eat of our morsel alone with­out the Heb. 12.24. pt.Blood of Sprinkling. Indeed it could not have been a Banquet without Blood. Our Feast had been otherwise spoil'd, and all our fair Hopes spilled. Oh! Blessed, yea, for ever Blessed be the Master of our Feast for this One Thing among the All Things ready, even the [...] alludes both to the Sacrifices, and the Place of the Sprinkling the Blood. Char­nock, Vol. 2d. p. 896.Propitiation which we have thro' Faith in his Blood, Rom. 3.25. A Propitia­tion,] [Page 78] [...], the Grateful Offering un­to God, that every way pleas'd him. It was thro' the Scent of Blood, this perfumed Blood of Christ in the No­strils of Jehovah, that God was well plea­sed. In whom we have Redemption thro' his Blood, according to the Riches of his Grace, Eph. 1.7. In effu­sione San­guinis fuit complemen­tum Satis­factionis. Davenant in Ep. ad Col. ch. 1.14. p. 91. Satisfaction to Justice was compleated, when he had filled the Ephah with his Blood for the measure of our sins. Christ came not by Water only, tho' a Fountain to wash in, or a Well to drink of, but he came by Water and Blood, 1 Joh. 5.6. swimming htro' two Seas at once. Water may signifie his coming to sanctifie Ʋs, and Blood to satisfie God for us: Our Holiness springs from one, as he is made of God to us sanctification, and our Happiness flowes from the other, as he is made both our Righteousness and Redemption. 1 Cor. 1.30.

The maintaining of Justification (as a Charnock, 2d. Vol. p. 1186. Great man observes) by this Blood seems to be the Great contest between the True Church and the Antichristian State. It hath many Enemies, especially those two Bands of Warriours, the Pa­pists and Socinians, 2 Pet. 2.1. that carry away the Beauty of the Cross by denying the Lord [Page 79]that bought them: It seems to be the more deformed in the Latter, because they have renounced many Romish Abo­minations, but will still retain the Great­est. And yet the Socinians, to take off the Efficacy of Christs Blood on the Cross, positively assert that he now ma­keth the Expiation, where he maketh the Intercession. Christ makes our Peace (say they) now in Heaven by the Virtute & Potesta­te plenâ & absolutâ quam à Patre con­secutus est▪ Cateches. Racov. (mihi) 16^o. An. 1651. Ab­solute Power he hath with the Father there; which if true, must shut him wholly out of Heaven as a Mediatour of the Covenant, to admit him in as the Second Person only in the Godhead. But our High-Priest hath not entred into the Holy of Holies without Blood, Heb. 9.7.which he once offered for the Errours of the Peo­ple, nor yet as the High Priests of Old, with the Blood of Goats and Calves, but by his own Blood, he entred in once into the Holy Place, [...], when he had found out, or ob­tained a Redempti­on for us, it must not be constru­ed in the present Tense.having obtained Eter­nal Redemption for us, Heb. 9.12. so that our Redemption is by his Blood, and was accomplished antecedently to his ascending into Heaven, and sitting at the Right Hand of God. It is the Merit of his Blood he carried up with him, and which he still, in his Intercession [Page 80]as a Priest, pleads there. So that the Notion of Christs reconciling us to God [by an absolute Power in Heaven,] with­out any reference to his Blood, shed on Earth, is a Socinian Dream, which, with every one that is awake, and stands up from the Dead, will vanish. The Go­spel had been a Dry Feast, whatever Socinians think of it, if He that made it, had not given us Blood to drink. In a word, Phil. 3.18. they are Enemies to the Cross of Christ, who will not know him Crucifyed. And we must contend earnestly for the Faith, Jude 3. and for the Faith in his Blood, since a whole Ʋt priùs. School of Prophets would rob us of the Cup of the New Testament in Christs Blood (considered meritorious­ly,) Luk. 22.20 as well as a Colledge of Jesuites de­prive us of the same Sacramentally by denying the Cup in the Lords Sup­per.

7. The Lamb of God. Christ is still represented in the Scripture by a copi­ous variety at his Supper of the Parable. As we have the Blood of Christ provi­ded, so it is of the Lamb [...].immaculate, 1 Pet. 1.19. a Lamb without Blemish, and without Spot. The word signifies one so perfectly every way accomplisht, that a [Page 81]carping Momus which finds fault with every thing, or the very Herodians that lye in wait to catch him, shall yet find out no Righteous Charge against him, this Dish at our Feast was Typically re­presented by the Paschal Lamb: For so we read in the Institution of the Jewish Passover, Exod. 12.8. That all the Con­gregation of Israel were to take every man a Lamb,Exod. 12.5according to the house of their Fathers, a Lamb for a house. This male of the first year taken out from the Sheep, or from the Goats, was a very apt re­presentation of the Lamb of God which taketh away the sins of the World, as we read in the Salutation of John, when he seeth Jesus, Joh. 1.29. In the Passover the Lamb was entire and undivided, in the Gospel it is a whole Christ prepared, his entire Humane Nature united to the Godhead, his whole Body and his whole Blood set forth collectively under one, as before we had him all distributively un­der two, that is, Bread and Water, Flesh and Blood apart. We may behold him here in the Lamb, as an entire mess that is served all in at once. We read it par­ticularly express'd, that when Samuel entertained Saul and his Servant, there [Page 82]was a single joynt provided, 1 Sam. 9.24. (and indeed one was enough for Saul who had no portion with David,) The Cook took up the shoulder, and that which was up­on it, and set it before Saul: but God re­quired the Jews to make ready their Lamb, as it consisted of every joynt whole, not so much as the Legs or Ap­purtenances thereof excepted, Exod. 12.8. to signifie a Redeemer that was not to be parted, but to be given all away. This is the Lamb slain from the Foundati­on of the World, Rev, 13.8. latter part, that is, he was determinately slain in the Counsel and Fore-knowledge of God, being infallibly ordained to it, and there­fore lookt upon by God that hath yester­day, to day and for ever always pre­sent before him, as if it had been done from thence actually; and he was slain virtually, for Adam had the benefit there­of from the beginning, when God pro­mised the seed, Gen. 3.24. before he drove out the man, as much as if the Act had passed. Well, the Table of the Gospel hath this most Glorious Provision on it of the Lamb slain, and slain actually for the Entertain­ment in these last Days. Heb. 1.2. Lo! God hath pitied the Lost Sinner, like that poor way­faring [Page 83]man, and hath not spared to dress of the Lamb that lay in his own Bosom for him. 2 Sam. 12.3. This Lamb of the first year, this Firstling of the Flock is brought as a Lamb to the Slaughter to be serv'd up in meat for them to whom it is the Fathers good pleasure to give the Kingdom. Isa. 53.7. Luk. 12.32 This Lamb was a richer present from the King of Heaven, thô One, than that which the King of Moab rendred unto the King of Israel in one hundred Thousand Lambs, 2 King 3.4and as many Rams with the Wooll. It is true of Believers on Earth, as well as spoken of such in Heaven, the Lamb shall feed them. Rev. 7.17.

8. The Fatted Calf for Prodigals. The Gospel and the Blessings of it by Christ in the sumptuous Provisions made ready are set forth in a Parable by Christ, un­der the very same Resemblance. We need not be any ways asham'd of Christ or his words, Mark 8.38in this adulterous and sinful Generation, nor think it low Divinity to preach, or speak as Christ teacheth us. He tells us, Luke 15.13. of a younger Son that gathered all together, and took his Journey into a far Countrey, and there wasted his Substance with Riotous liv­ing, and that he had V. 14. spent all, tho' he went off at first with never so great a [Page 84]Stock, and he began to be in want; but yet afterwards, when he v. 20. arose and came to his Father, his Father, when he was yet a great way off, saw him, hath compassion on him, embraceth him, bringeth him into his House, and presently ordereth a sumptuous, costly Entertainment to treat him at coming home. v. 23. Bring hi­ther the Fatted Calf, and kill it, and let us eat and be merry. This is the Parable, this is the Letter, but let us see how the Spirit giveth more life. 2 Cor. 3.6. last words.

The Great God in the dispensation of the Gospel deals after the same way with Sinners. We Foolish Gentiles were once like this younger Son, happy and want­ing nothing in our Father's House, God made man upright, Jews and Gentiles were both in Adam perfect: But we quickly grew Prodigal, and run into a great excess of riot; Eccl. 7.29 [we sought out ma­ny Inventions.] Acts 11.18 But nevertheless under a new Covenant God hath granted Repen­tance unto Life, Heb. 2.10. in the bringing of many Sons and Daughters unto Glory, and he hath brought forth an Entertainment upon his receiving of poor Gentiles home. These tender mercies of our God were dis­pleasing to the Elder Son, Luk 1.78. and grievous [Page 85]in the sight of the Jews. These had, tho' the Parable doth not expresly note it, Gen. 21.11. 12. been taken first, (after the Revolt in Adam) into their Father's House; they had been brought into a Church-state a great while before, and treated so well with the Fatness of the Olive, they had forgot the Poverty and Distress of the younger Brother, and grew angry to see how these Gentiles are treated with the Riches of the Gospel; Rom. 11.17. whereas he had ne­ver bestowed more than the Beggarly Ele­ments of the Law on them, not so much as a Kid, nothing like this fatted Calf to re­joyce or be merry with. But lo! Gal. 4.9. how­ever it pleaseth the Father, Luk. 15.29 tho' it angers his Eldest Son. He puts on Bowels, and is a Father of mercies to a wandring, dis­obedient Son; he spares him, thô he were not a Son that serv'd him. Mal. 3.17. He doth not leave poor hungry, and Thirsty Travel­lers to wander in the wilderness where there is no way, Psa. 107 40 Psal 103.1 [...] but like as a Father pitieth his Children, he provideth a Gracious, Hea­venly Entertainment; killeth the best to invite the worst to Supper; the Fatted Calf, the Furniture of Gospel Grace to feast us, that we might have an Allow­ance at the King's Table. 2 King. [...] 30. The Woman [Page 86]at Endor killed a Fat Calf to entertain a di distressed Prince, 1 Sam. 28.24. but the Father in the Parable killeth his to entertain a distres­sed Prodigal. [...]en. 18. v. 2.7.Abraham killed his Calf for the sake of Three Angels, but He in the Parable for any one Sinner that re­penteth to cause a joy among Angels. Luk. 5.10.

9. The Marrow of rich Forgiveness. The Forgiveness of Sins (where the poor Soul hath been made sensible of Sin and Wrath, both as guilty and condemned) is such a Provision of the Grace of God, as well resembles Marrow. The Remis­sion of sins that are past, (Rom. 3.25.) is a Hearty, supporting Diet for us, being Pro. 16.24 Health unto the Soul, and a morsel that makes the Bones fat. Prov. 15.30. When Christ speaks to the Paralytick, (Mat. 9.2.) Son be of good cheer, ( [...], take Heart, Son) thy Sins be forgiven thee. Thô his con­dition might have sunk him to the Heart, as we may gather from the word, yet the News of Remission was enough to recover his Spirits, and put him into Heart again. We may take notice of many a Poor Soul, that hath wanted the sense of Forgiveness, or Pardoning Love to help it, as Jonadab observed of Am­non (one of the King's Sons) that tho' [Page 87]he stood in so near a Relation to David, 2 Sam. 13.4 yet he was lean from Day to Day. But Forgiveness has holpen a poor Servant of the Lord's, thô lean-fleshed, that he hath been satisfied (like David himself) as with Marrow and Fatness, Psa. 63.5. The Forgiveness of our sins is Health, but the Apprehension of our Guilt dryeth the bones. It breeds Marrow in us, when it hath been brought first as Marrow to us. Pro. 17.22—The Lord shall satisfie thy Soul in drought, and make fat thy Bones, Isa. 58.11. As there is a Present Refreshment, so it yields an after-Improvement of our Souls, when we are feasted, or fed with the Gracious Sense of Pardon. A Malefa­ctor condemned to die would find a Feast unsavoury, and a Banquet made only to feed him against the day of Slaughter, Jam. 5.5. but the news of a Pardon would make it sweet and Dainty. Now at the Ta­ble of the Gospel there is this Dish of Marrow set. Christ hath such a Plenty in himself, as affords of this sort also, in whom we have — the Forgiveness of Sins, Col. 1.14. So Acts 13.38. Be it known un­to you therefore, Men and Bretheen, that thrô this man is preached unto you the forgiveness of sins. We must come indeed in Repen­tance, and 'tis fit we should, to our Father, [Page 88]with the Ropes about our Necks, 1 Kings 20.31. but he meets us as he did the Prodigal, and gives Remission to us; as he makes a Feast, so he pardons our Fault, that we may partake of all acquitted.

10. The Food of Knowledge. I call it so, as warranted from that expression, Jer. 3.15. I will give you Pastors accord­ing to my Heart, that shall feed you with Knowledge and understanding. Knowledge is Provision, your Souls are fed by Know­ledge, as your Bodies are by Food. This is a sort of Spiritual Repast that may cause the Eater in some measure to ex­press it like that of Solomon — Yea my Heart had great experience of wisdom. Eccl. 1.16 It is a Dish, that the more we take of, the clearer we find our He was refreshed, and reco­vered his lost spirits, whereof part went into his op­tick nerves and so clear'd his sight, which was much darkned by Famine, as is usual. Mr. Pool. Eye-sight. Jo­nathan when he put forth the end of the Red that was in his hand, and dipt it in an honey-comb, and put his hand to his mouth, his Eyes were enlightned, 1 Sam. 14.27. He was almost Blind with Fa­mine, that is, Being enfee­bled with extreme Labour and Emptiness, his Eyes waxed dimm, which now by this little refreshing were enlightened again. Arthur Jackson. his Spirits were so weak for want of Food, that he could not dis­cern as at other Times; but a little re­freshment [Page 89]reviv'd him, fetcht his Spirits again, and made his Sight clearer; so when Wisdom entreth into thine Heart, and Knowledge is Pleasant unto thy Soul, (Prov. 2.10.) it is a Provision that giveth Ʋnderstanding to the Simple. This makes the Eyes of the Spouse like the Fish-pools of Heshbon, (Cantic. 7.4.) Fuller, Pisgab Sight, pt. 1^st. p 66. of a clear and perspicuous vision in the mysteries of Christ.

Now in the Gospel-Entertainment there is this Food of Knowledge ready. Our Great Provider when he maketh a Feast doth not starve our Judgments. He makes ready enough to suffice the Faculties of a Man, or the Graces of a Christian. This of Knowledge is a Por­tion of his Feast he sends our Under­standings. He provides Good Doctrine to rectifie and inform a Bad Judgment. The Lord appoints us his Truth, that here­by we may know (and avoid) the Spirit of Error, (1 Joh. 4.6.) The Gospel is the Treasury of Wisdom, that however we may be 1 Cor. 4.10. Fools for Christ, yet we may not appear Fools, and of no Understand­ing, in him. We have lost our Know­ledge which we had in Adam at our first Table in Paradice, and therefore have [Page 90]Food again at our second Table in Christ, that Col. 3.10. renews us in Knowledge. We had gone so long Fasting, that we were empty of the things of God, but now have a Gospel that we may be chap. 1.9. filled with the knowledge of his Will. The Knowledge of the Gospel indeed still en­creaseth our Appetite, whets our Mind, provokes us into more Enquiries, and fol­lows Ʋs, Hos. 6.3. until we follow on to know the Lord; but withall affords so large a mea­sure, that our utmost Capacities may run over, tho' the Hand that fills us doth also press our Measure down. The Gospel is a Feast that contains the ut­most encrease of Knowledge, 1 Cor. 13.2. pt. it hath all Mysteries and all Knowledge, and he that partakes of the Entertainment shall know of the things, what they are, and find how they are all given of God, to en­crease our understanding. It is the Meat and Drink of a Christian to know, as it was of Christ, to do his Father's Will. The Feast is a Feast of Knowledge, and while you are feeding, you may be adding still to what you have, not only to Virtue, Knowledge, as 2 Pet. 1.5. that is, one kind of Grace to another, but even to Know­ledge it self a larger measure and Degree of Understanding.

11. The Nourishment of Faith. As in the Gospel you may be fed with Know­ledge, so also nourished up in the words of Faith and of Good Doctrine. The Apo­stle doth very expresly in that place, 1 Tim. 4.6. compare our Faith, or re­ception of the saving Truths of the Go­spel, to Nourishment. You may eat, but you will not thrive without it. We may have the Word for our Food, but it will not Nourish us, if it be not mingled with Faith to make it nutrimental, Heb. 4.2. For unto us was the Gospel preached as well as unto them, but the Word preached did not profit them, not being mixed with Faith in them that heard it. Not being mixed,] or as the [...]. Word may import, not incorporated by mixing. The Food must unite, incorporate, be turn'd into In succum & sangui­nem. an Alimentary Juice, mingle it self with our Blood and Spirits to make it nourishing. Thus, Faith must unite and incorporate, mix the Provisions with the New Creature, before we are by the Word of the Gospel nourished up in our Father's House. Faith is so nourishing a Provision to the New Nature, that the just are said to live by it, Hab. 2.4. Heb. 10.38. The Doctrine of Faith in [Page 92]the Gospel, and the Grace of Faith in the Soul, do make a blessed Nourishment in the New Man, when Both meet to­gether. Faith is the Gift of God, Eph. 2.8. and the Fruit of Christ's meritori­ous Purchase, it is given in the behalf of Christ, Phil. 1.29. Faith, as Mr. An­thony Bur­gess, Spiri­tual Refi­nings, Fol. 1st. pt. p. 62, and p. 169. one expresseth, ‘hath several Acts, Know­ledge, Assent, Fiducial Application; and the Scripture doth by a Synechdo­che express the whole Nature of Faith by one Act of it.’ Now the Gospel-Provision affords and maintains such a Principle in the Soul, as exerts Faith in the Complex, and produceth it in all its various Acts. Heb. 8.2. There is not a Guest of the True Table which the Lord hath pitch­ed, and not Man, but he hath Ordained among other Provisions for him like pre­cious Faith with Ʋs. 2 Pet. 1.1. There's not a Saint but shall find it in the All things ready; Luk. 14.17. it is one of the Parts, and not the least of the Entertainment; and it is a Dish to be had at this Feast only. A Man full of Faith, like Stephen, Acts 6.8. is one whom the Entertainment nourisheth and cherisheth, Eph. 5.29. Psal. 17.14. and hath had his Belly fill­ed with hid Treasure.Rom. 10.8.17.The Word of Faith which we preach, and your Faith that comes [Page 63]by hearing is some of the Royal Provision of the King's Meat, Dan. 1.5. to be found at God's Table only.

12. The Feast of Holiness, inward San­ctification of the Heart by a cleanly pu­rifying Bunch of Hyssop, better than a Dinner of any other Herbs. This clean Hyssop may be said for the Virtue of it, as was of the grown Mustard-seed for its Dimensions, Mat. 13.32. to be the greatest among Herbs. Nay, indeed we are not here speaking of such a poor, low statur'd Hyssop as with us runs upon the ground, but of that which runs up in the Man whose Name is the Some in­deed af­firm litte­rally that haec Plan­ta in Judae [...] arborescet. Grotius in Joh. 19.29▪Branch, (Zech. 6.12.) into a Tree as high as Heaven: It is from hence that this purifying Branch, or Holy Bunch is gathered. Christ is He who of God is made unto us — Sanctification — 1 Cor. 1.30. I ground the Comparison on the Ceremo­nial Cleansing of the Leaper, as was in­stituted under the Law, Lev. 14.4. where among other purifying Ingredients, this of the Hyssop is one, to which David alludes, as it Typed out the righteous Branch to be rais'd to David, Jer. 23.5. when he cries out in the Bitterness of his Soul for this sweet Herb in the Gar­den [Page 94]of God, Ezek. 28.13, &c. to dress his other Meat; see Psal. 51.7. Purge me with Hyssop, and I shall be clean: as if he had broken out into this Self-abhorrency, ‘I am a filthy Leaper, Joh. 13.10 and I need to eat of the Dish that is most fit to cleanse me, let me be therefore every whit clean thro' this sanctified Provision made ready, 1 Pet. 1.16. Rev. 22.11 being neither Act. 11.8. common nor un­clean it self. I would be Holy as God is Holy, and tho' by Nature and Pra­ctice I am now otherwise, yet I would not remain filthy still.’

Now in the Gospel our Feast-maker hath also provided this blessed Dish ready: God hath prepared his Table of hallowed Bread, Holy, as well as Evan­gelical Furniture, Holiness it self to Feast you with a pure Conscience. 1 Tim. 3.9. As this is the Will of God, even your Sanctificati­on, 1 Thes. 4.3. so it is the Work of God to form it, Ezek. 36.25, 26, 27. As the Precept of the Gospel requires Ho­liness, Heb. 12.14 without which no Man shall see the Lord, so the Promise doth encourage it, and the Spirit by an Almighty Opera­tion works it: He creates a Principle within that yields it, and a Life with­out that acts it; for 'till Grace be infu­sed [Page 95]into the Heart, it cannot in the Con­versation be diffused or shed abroad.

There is Sanctification enough pro­vided to supply our utmost wants there­of; a Stock of it prepared, to serve for Spirit, Soul and Body, as the Apostle Pray­eth for his Thessalonians to be through­ly Feasted with it, 1 Thes. 5.23. And the very God of Peace sanctifie you wholly, and I pray God your whole Spirit, and Soul, and Body, be preserved blameless unto the Coming of our Lord Jesus Christ. God would not have a Feast to be made un­der the Gospel without a universal Ho­liness, to run thro' all the Parts of it: Provision that sanctifieth, and Provision sanctified, Holy it self, and to make Ʋs Holy too. Indeed (as he saith Isa. 3 [...].24.) if the very Oxen and the young Asses that ear the ground, should eat clean Pro­vender, which had been winnowed with the shovel and with the fan, much more would he assign holy Diet for his Table in these dayes of our Purification. Corrupt Mal. 1.7.Priests may, but our Great High-Priest will never set any Polluted Bread upon his Altar.

13. The Hidden Mannah of Election. This is one of the glorious Dishes of [Page 96]our Feast, and was garnished from Eter­nity, to be serv'd up before our Face in Time: Mat. 13.35 Tho' it hath been a secret kept hid, Psal. 25 14. yet the secret of the Lord is with them that fear him. If the Lord open a wide Door, Rev. 3.8. his People may look in and see what God hath done for them from Eternity in an 1 Kings 22.25. inner Chamber. Our Work here is to 1 Tim. 6.12. fight, and hereafter to him that overcometh will he give to eat of the hidden Mannah, Rev. 2.17. This overcoming indeed will be fully known in Heaven, and yet the Saints shall obtain lesser Victories before. 2 Tim. 2.3. The good Soul­diers shall gain the 2 Tim. 2.5. 1 Cor. 15.57. Mastery, tho' not the Crown here, through our Lord Jesus Christ that giveth us the Victory. For when we have so much of that Faith (spoken of under the eleventh particu­lar) as to have Victory over the World, 1 Joh. 5.4. and other Enemies by it; this is the overcoming in this Life, that so far as is consistent with the Knowledge of our Election here, we are become the Bre­thren beloved of God, and knowing also our Election, 1 Thes. 1.4. Indeed the Saints do rather taste than eat of this Hidden Mannah here: God gives them some, Job 26.14. but lo! how small a Portion is it [Page 97]now? 'tis no more than just to save their longing; he reserves it as it were for Glory, Exod. 16.33. to bring forth the whole Pot hereafter: 'Tis too rich a Dish for eve­ry Saint while on Earth to spend upon in common. Thou must be contented to see this Dish as it were but now only served in, and must not murmur at the good Man of the House, Matth. 20.11. if it be carried off (as to a great part) again, and laid up in the Secrets of God, from whence it came forth, to be kept unto the Mar­riage-Supper of the Lamb. Rev. 19.7.

It is clear from the Spirit of Revela­tion that there is an Election of Persons, tho' some would throw in their Vote, to decide it for Propositions, being Ene­mies to the Apostle's word Rom. 8.30. Eph. 1.5. 1 Cor. 2.16. Predistinated, and bring in that vain thing, Post-desti­nation; but the Apostle who had the mind of Christ, hath given us a clear light shining in this dark Place, Eph. 1.4. According as he hath chosen us in Him before the Foundation of the World. The Father pitch'd upon an Elect Compa­ny, whom first he gave to Christ, and afterwards bestow'd Christ on them; so 2 Thes. 2.13. God hath from the begin­ning chosen you to Salvation thro' san­ctification [Page 98]of the Spirit and belief of the Truth: Which place discovers the Ele­ction of Means, as well as the End, Faith and Holiness here, as well as Salvation in Heaven. That also is a full Text and a comfortable, 2 Tim. 2.19. Neverthe­less the Foundation of God standeth sure, having this Seal, the Lord knoweth them that are his. We may look upon our selves as the lost Sheep of the House of Israel, Matth. 15.24. Joh. 10.14. but the Good Shepherd knows the Sheep by a Mark the Sheep see not. The Scripture also speaketh individual­ly, and in the Distribution of this hid­den Mannah, gives a Portion as it were to seven, Eccl. 11.2.and also to eight; a few parti­cular Women, with Clement also, and other Fellow-Labourers with the Apostle, whose Names are in the Book of Life, Nomina non nisi singulo­ [...]um.Phil. 4.3. The Doctrine of Election is so personal, as well as express, that the Spirit of God in the Scripture descends so low as to a Rufus, chosen in the Lord, Rom. 16.13. and the Elect Lady, 2 Epist. Joh. v. 1. Thus we have a manifestation thro' the Word, of the Secrets in this Pot of Mannah, being the Mystery of his Will, which he hath purposed in himself, Eph. 1.9. The Scripture also lays it down [Page 99] absolutely, without any limitations of it to the foreseen Conditions of Man's Faith and Obedience: It is he hath Chosen, not as he foresaw we would be Holy, Eph. 1.4. but positively that we should be Holy. The Lord in tender as well as sovereign Mercies, did not look to what we might be, (That had left Salvation uncertain to every one) or to what we would be, (That might have concluded us all im­mediately under Wrath) but he lookt to his own Pleasure, what we should be, Rom. 9.23. when he made us Vessels of Mercy (and that makes Salvation certain unto some.) I say, the Scripture lays it down abso­lutely, without any conditionality: Names are written so close in the Book of Life, that it leaves not room to put in an [If] between. — The Children being not yet born, neither having done any good or evil, that the Purpose of God according to Election might stand, not of works, but of him that calleth, Rom. 9.11. I know See Dr. Hammond upon the Place. some do Interpret the Place by re­straining it to point out God's Electi­on of Jacob to a better Condition than Esau in the Temporals of this Life: But, 1. Esau's Temporal Portion com­par'd with Jacob's was not so much be­hind [Page 100]his Brother's, as to make a Parallel to the Divine Love or Hatred, v. 13. Jacob have I loved, but Esau have I hated. Now, tho' God did not bestow the Land of Canaan upon the Posterity of Esau, yet he gave them Mount Seir, Deut. 2.5. and he seems to bestow more in outward Things upon his Person, than he did on Jacob, sets him up as my Lord Esau with four hundred Men, Gen. 32.4. v. 6. which were large Crusts and Parings of Common Bounty, to throw a Dog with this Motto on his Collar, Rom. 9.13.Esau have I hated. 2. These Men which speak of an Election from fore­seen Works in the matters of Eternity, would do well to give us some fair Ac­count why the Election then here in Temporals (as they suppose it) is yet an Election not at all of Works. Now sure if Works take so much with God, that he chooseth from the foresight of them to an everlasting State of Happi­ness, it might seem the more congruous to Reason, that God should have chose the Temporal Lot and Condition of those two Brothers, from the same things fore­seen: If they resolve it, as they must, into the good Pleasure of God, that he acted as a Sovereign in this Election to [Page 101]Temporals, being said expresly, Rom. 9.11. not of Works, but of him that calleth; then why must not God be allowed as well to be sovereign in the other, but ty'd to our Works there? Alas! what should we gain by Limiting the Holy One of Israel? Psal. 78.41. for the allowing God a Sovereignty doth (as was said before) make Salvation sure unto some, whereas the leaving it upon the Mutability and unstedfastness of our Wills, had been to make Salvation equally uncertain, and very doubtfull, if not impossible to all.

The Spirit of God fixeth upon a va­riety of [...] Mat. 11.26 [...] Rom. 9.11. [...] Act. 2.23. Words in the New Testament, to express this Doctrine of Election by, and discovers that the very Calling, that is, an Efficacious, saving Call of Grace in working the New Creature, is but subservient to an Eternal Purpose, Rom. 8.28. but that Purpose carries se­curity in its Bosom, for the Election hath always obtain'd it, Rom. 11.7. They are not vain words, but Deut. 32.47. it is your Life, in those words of Peter, 2 Pet. 1.10. Where­fore the rather, Brethren, give diligence to make yourIt is dan­gerous to tread on the high­est round first, and here it is impossible Culverwet The White Stone, p. 167.Calling and Election sure. God does not only write down the Names of his Elect in the Book of Life, but he [Page 102]writes such a Nature or Law within their Hearts, that they may at last be brought to read their Names in that o­ther Volume of his Book.

I know this Mannah we are treating of doth not please every Man's Taste: tho' Grace counts it pleasant, Corrupti­on calls it fulsom, and the Old Man in our Flesh spits it up again. Electi­on! Joh. 6.60. Election! This is a hard saying, who can hear it? alas! it savours so much of the Sovereign Grace of God, that Man is too prone to rebel, and fight against God. We have a clear Specimen or Proof hereof from the Jews, when Christ Preacht up this Subject to that untoward generation; Acts 2.40. see Luk. 4. from the 25th. to the 29th. Verse; they bore his Discourse, 'till he came to Limit the Grace of God unto some,Jude v. 22.making a Difference, as, Tho' there were many Widdows in Israel, in the dayes of Elias, yet unto none of them was Elias sent, save unto Sarepta, a City of Sidon, unto a Woman that was a Widdow; and many Lepers were in Israel in the time of Elizeus (or Elisha) the Prophet, and none of them was cleansed saving Naaman the Syrian: And lo! now they can bear no longer, but break out into a Rage, [Page 103]and would have cut off the Preacher, tho' the Prince of Life; Acts 3.15. and murder'd him, if they could, before the time. — All they in the Synagogue when they heard these things, were filled with wrath, and rose up, and thrust him out of the City, and led him unto the Brow of the Hill, (whereon their City was built) that they might cast him down headlong: They grew outragious, [...], they were fill­ed with a Stomachful wind, and would have let out That, and the Blood of our Lord at the Brow of the Hill together: Their Fury was precipitant, and would have Tumbled him (if it had been possible) into Hell, for Preaching a Do­ctrine he brought them down from Heaven.

It is true, 2 Cor. 12.1 that the Grace of the Go­spel doth not bring the Elect to Visions and Revelations, and unwritten means of knowing it; v. 7. it does not exalt them a­bove measure, to carry them into the Heights, and open the Book of Election immediately, as it lyes before the Face of God. 1 Cor. 4.6 [...] This is to be wise above what is written, and to pretend to open what is shut up in the Purposes of Eternal Coun­sel: For Election was first in God, but [Page 104]'tis to be last seen of Us; He began, but we must end with it. We are not to look only to the Purposes of Grace in God's mind from everlasting, but must take in his Operative Grace (as Dr. Good­win's Works Fol. 2d. Vol. on E­lection. p. 9. a great Man expresseth it) in Calling, compre­hended under it. The Grace of the Go­spel instead of leaving us to climb up to the Throne of God, carries us hum­bly to the Foot of Jacob's Ladder, and sets us up upon the Round of Sanctifi­cation that stands next to us, from which tho' our Beginnings are small, Job 8.7. yet our lat­ter End shall greatly encrease, 'till it reach out from the Root-Grace in Election, to the Top-stone in Glory: Zech. 4.7. It carries us unto the Bible in the written Word, and directs us to read the Transcript, or the Hand-writing within our Heart, Col. 2.14. and by the Help of this Fescue we may see whose Image and Superscription we bear, Matth. 22.20. and when we discern Grace, we may surely read both our Election and the Epistle of Christ together. 2 Cor. 3.3. This brings in

14. The Royal Dainties of Assurance: Election and Assurance are both so nigh of kin, Eph. 2.15. that of twain they make up (in the Point of Comfort and Satisfaction [Page 105]about our State) one clear Evidence in the New Man. From the Knowledge of our Sanctification springs the Knowledge of our Election, and from the Knowledge of our Election springs up Assurance. The Chain of Salvation is fastened with sure Links, tho' some of the poor Saints can discern neither end of it. Rom. 8.30. Moreover whom he did praedestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Royal Dainties of Assurance.] It deserves a high Name: Jacob in blessing Asher his second Son by Zilpah, whom she had Named the Son of her Happiness, Gen. 30.13 bestows this King­ly Epithite upon his Table, Gen. 49.20. Out of Asher his Bread shall be fat, and he shall yield Royal Dainties. Assu­rance is the white-stone, on which the New Name Copied out of the Book of Life is written, Rev. 2.17. latter part. — And will give him a White Stone, and in the Stone a New Name written, which no Man knoweth, saving he that receiveth it. The Holy Ghost seems to allude, as Durham. Dr. J. Collings, Supple­ment to Mr. Pool's Engl. An­notations. Inter­preters observe, to the Judicial Custom of some Heathen Nations, in their Ac­quitting and Condemning Malefactors, [Page 106]as also in their Elections of men to any Trust or Honour, in all which they were wont to take white and black Stones; on the white Stones were written the Names of the Persons absolv'd or chosen, and on the black Stones was no Name written: Now he that received the Black Stone, if a Malefactor, was surely Cast and Executed; if a Candidate, or one that stood for an Election, yet (ni­gro carbone notatus) he was rejected; but He that had the White Stone, with his Name upon it, was acquitted from the Punishment, or honourably Chosen into Place or Priviledge: So the Assu­rance of the Favour of God in Electing or Accepting Grace and Love, is com­par'd to the Name written upon the White Stone of him that was sav'd alive, or made Choice of. These are the Royal Dainties of the Gospel, which are made ready at this Supper of the Parable, and unto some are given, tho' our Father which is in Heaven doth not Carve them to every one that eats of the Childrens Bread. Truth of Grace, and Assurance of Grace, are a Blessed Couple, tho' they often dwell asunder. The Apo­stle speaks of a [...]. Plerophory, or a Full [Page 107]Assurance, Heb. 6.11. and Chapt. 10.22. But the Spirit doth not fill every Sail we hoise, but often breaths in a lesser Gale, when we make towards Immanuel's Land. The Knowledge of our Personal Electi­on and Assurance of Eternal Life, are Royal Dainties that none can receive, except it be given him (in a peculiar manner) from above. Joh. 3.27.We read our Evi­dences for Heaven (says Dr. Bates, Sermons on Death, p. 171. an eminent Divine) in the Light of God's Counte­nance: And as he was a free Agent at first to cast his Eye, so he is still at so­vereign Liberty where he will cause his Face to shine. Psal. 67.1.

15. The Evangelical Honey-comb drop­ping Free-Grace. A Honey-comb of it self drops, you need not wring out the sweetness of it. 1 Sam. 14.26. And when the People were come into the Wood, the Honey drop­ped: The coming of the People into that Wood had no Influence upon the Ho­ney, nor their continuance by it any Vertue upon the Distillation, but it dropt from its own i. e. A Natural Dispositi­on while it flows, to fall down in Drops. intrinsick fluency: So the Grace of God distills of its own accord, it drops upon the Creature free­ly, this Honey-Dew that descends upon the Mountains of Sion comes of its own [Page 108]accord. Psal. 133.3. The Lord commands the Blessing, and it tarries for no concurrence in any of the Sons of Men. Mic. 5.7. If God doth but break his Love to Us, 'tis a Love that drops, a Love that distills so fast, we need no Hand to squeeze it. Now the Gospel is the Treasury where it drops, this is our Canaan now that floweth with Milk and Honey. Numb. 13.27. Lo! here God hath pro­vided the Rivers, Job 20.17. the Floods, the Brooks of Noney and Butter. Grace is a Stream that's Free, and runs without De­sert, or else it would be a River like Jor­dan, Psal. 114.3. quickly driven back.

When he hath brought Us into his Banquetting-House, we shall see it to be his Arms drawn over the Banner of Love; Cantic. 2.4.I will love them freely, Hos. 14.4. It is a Free Gift, and we need not be shye to take it: This is a Ho­ney that Bring's the King's Blessing, a Jonathan may come in, and need not fear a Saul's Curse to eat it. 1 Sam. 14.27, 28. This Ho­ney-comb of Free-Grace may be mixt with all our Acknowledgments we make to God, Psal. 101.1. when we sing of Mercy. Tho' common Honey was forbidden to be used in any Sacrifice under the Law, Lev. 2.11. yet we cannot offer the Sacrifice [Page 109]of Praise under the Gospel, Zech. 4.7. lat. pt. if we mix not This Honey, and cry Grace, Grace, unto it. This hath a sweeter Taste than any, it is beyond any Corporal Prepa­rations, being sweeter than Honey or the Honey-comb: How sweet are thy words unto my Taste, yea sweeter than Honey to my Mouth! Psal. 119.103.

16. The Fatness of God's House in Or­dinances: He hath made ready the Mi­nistry, which he hath given to be Meat, and Ordinances as the Dishes in which the Feast is serv'd. He appoints Di­vine Institutions as Food for Nourish­ment, and Divine Officers to admini­ster the Banquet too: He affords a Di­vine Presence in his own Appointments, which fattens and fills them up unto us: His Paths drop Fatness, Psal. 65.11 when he walks in the midst of the seven Golden Candle­sticks. Rev. 2.1. There be Fat Sacrifices in God's House, tho' we can perform but poor lean Service. When we bring our own, we offer lean Kine; but if we offer his, they are Fatlings that come up with Ac­ceptance upon his Altar. Isa. 60.7. We are apt in­deed to wait upon the Lord, 1 Cor. 7.35. and attend with much Distraction, but lo! in God's House when we see what he hath done, [Page 110]there we shall behold the Fat and the Head in Order. Lev. 1.12. God's House is rich, you shall meet with enough to spend on there, and to carry home besides. Ma­ny a Favourite of God's, when he hath gone from an Ordinance, hath found that a Mess of Meat hath followed him from the King. 2 Sam. 11.8. Oh! the Stores that God hath brought forth in Ordinances, as Scriptures, Sermons, Sacraments, and a House-full of Prayer and Praise, by which he says, (as to his People, at the slaughter of Gog) Ye shall be filled at my Table! Fzek. 39.20. form. part. If you go into the Sanctuary and enquire, you shall find God doth not keep an empty House for you, but he makes such Provisions in the Ordinan­ces for his Guests, Psal. 36.8. that they shall be sa­tisfyed with the Fatness of thine House.

17. The Supplies of the Spirit of Jesus. Ordinances will not of themselves be a Feast without God's Spirit: Rom. 1.4. He must be a Spirit of Holiness to regenerate, and a Spirit of residence to inhabit, a Spirit to change, and a Spirit to dwell in us, that may abide with us for ever. Joh. 14.16 Now at this Feast he is wont to shed on us the Renewings of the Holy Ghost. Tit. 3.5. It is the Office of the Spirit here to put us [Page 111]into a Capacity to glorifie God and en­joy him. The Spirit stamps a Divine Impression, and then witnesseth to us that we are the Children of God. Rom. 8.16. We lose much of the Savour of the Word, when we have forgotten how it sound­ed forth; the Spirit therefore is provi­ded to quicken and refresh our Memo­ries and Understandings, when it brings all things to our Remembrance: Joh. 14.26. It is to help our Infirmities in Prayer; Rom. 8.26. we know not what to Pray for as we ought, 'till the Spirit worketh a Sense of what we need, and stirreth up a Praying Frame in us. Christ had the Spirit without measure, Joh. 3.34. an inexpressible Effusion of the Holy Ghost was poured forth on him, and he hath made ready some Droppings of that Spi­rit to descend on Ʋs, as we sit at Meat. When your Spirit is faint, still he hath the Residue of the Spirit for you, Mal. 2.15. when you cannot eat as you would of the King's Venison, God hath then provided you his Spirit to quicken you to your Meat, and make your Stomach sharper. You need not rise without a Supply of the Holy Spirit, where you may (like the Disciples) according to your measure, Act. 13.52. be filled with [Page 112]the Holy Ghost. God's Spirit will make up the Imperfections of our own, and be helpfull still to furnish us, tho' we want spiritual Blessings in any heavenly things whatever: I will pour out my Spi­rit unto you, Prov. 1.23. I will put my Spirit within you, Ezek. 36.27. If you have had a little measure of the Spirit of God at one time, he hath prepared enough to infuse a Double Portion, which you shall receive perhaps at another time from the Fulness of the same Spirit. It is not only a Stook that will reach to some few Individuals, as suppose a Porti­on to Me and to Thee, but a supply for the whole Israel of God. And we may now under the Gospel expect a more plentifull Effusion of the Spirit to come, than hath been seen yet in Drops, and wait for the full Shower, until the Spirit be poured from on high, Isa. 32.15. And in a word then, if you were never so greedy after this New Wine, you might still be filled with the Spirit. Eph. 5.18.

18. The Morsel of Hope for them that fail not to sit with the King at Meat. We are saved by Hope, Rom. 8.24. We are sometimes tost in a Storm at Sea, we are ready to be drown'd with our [Page 113]own Tumultuous Waves, but Hope steps in as an Anchor of the Soul, and saves our Ship from splitting, that we make no Wrack upon the Fair Havens side. The Sea is safe, tho' it it be not smooth, thou sailest on to Heaven: Thy Ship may reel, thy Table shake, thy Banquet for a little moment lose its relish; thy Fears may cause thee to apprehend the Storm will surely make thee lose thy Meal, but so long as thou keepst thy seat, and holdst by Christ that sits at Table with thee, thy Fears will shortly vanish, and thou shalt find a Hand to pick thy Morsel up: Tho' long at Sea, yet thou wilt quickly get a View of that Cape of Good Hope thro' Grace: 2 Thes. 2.16. Job 8.13. Prov.The Hope of the Hipocrite may even dash him out out of Countenance, but the Hope and Expectation of the Righteous is found at this Banquet to be a Hope that maketh not ashamed. He that feedeth at home, Rom. 5.5 that is, hopes God will be mercifull, be­cause he is temperate in all things, or wrongs and defraudeth none, hath not one solid Morsel that will yield saving Nourishment; but he that sets his Hope on Jehovah, apprehending none but a God in Christ to save him, has obtained [Page 114]the Better hope, and got a true Portion of the Feast. This Entertainment hath all in every kind we need, and our Days would be spent without Hope, if our Help did not ly here; but as the Pro­phet speaks, the Lord will be the Hope of his People, and the Strength of the Children of Israel, Joel 3.16. latter part. And again, The Eye of the Lord is upon them that fear him, upon them that hope in his mercy, Psa. 33.18. If thou hast yet obtained help of God in no other kinds, thou mayst however, so long as thou art found at Gods Feast, Psa. 71.14 find hope conti­nually. If thou art not plentifully rich in Faith, thou mayst be poor, and yet meet with Hope, Job 5.16. So the Poor hath hope, low in thy Spirits, and yet lifted upwards, that thou dost not sink into Despondency, or stick, when thou art sunk in the miry Clay.

19. The full meal of Contentment. When thou hast eaten and art full, thou shalt surely feel quietness in thy Belly. Thou shalt obtain so much to make up a Spi­ritual Interest, that thy Portion in God will quiet thee, thô thou hast not thy Part in many other Things. — I have learned in whatsoever state I am therewith [Page 115]to be content, Phil. 4.11. Thô carnal de­sires will be discomposed, yet a Gracious mind will be settled, when the will of the Flesh is contradicted. The whole World will be a common Ordinary, and too light, when this Feast of the Lord in the Ballance is weighed against it. If the World leaves thee poor, and the Go­spel makes thee rich, thou wilt not re­pine at the loss of their Skins and Dung, when the Fatlings themselves are ready. Thou shalt see so much in Christ at this Plenteous Table, Job 31, 24▪ that thou wilt not re­gard to make Gold thy confidence, or fine Gold thy trust; Silver will be unto thee as Dross, that is, thou wilt take the World as it is, Heb. 13.5. and be content with such things as thou hast; having Food and Raiment (I mean spiritually, Food and Raiment out of the King's Stores) thou wilt be therewith content (far more de­lighted with thy Treasure, 1 Tim. 6.8 than if ano­ther King should open thee his rich Ex­chequer.) If thou hast thy Father's In­heritance, thou wilt leave other Chil­dren Rattles. Psa. 4.6. Hos. 2.8. Others may cry out for Corn, and Wine, and Oyl, and think they can never have enough of this World, tho they had never so much of the Go­spel [Page 116]with it, but a Barrel of meal and a Cruse of Oyl (a little of this World) shall suffice a poor Woman in Sarepta, when God sends an Elijah to her. A Generation of Murmurers and Complainers may use their Language which came out of the Wilderness, Jude v. 16. Would God we had been content, Josh. 7.7. last words.and dwelt on the other side Jordan: But an Israelite indeed, a Soul in Christ, Joh. 1.47. is content, thô he hath some Num. 33 55. Pricks in his Eyes, and Thorns in his side, because the Lines are fallen on this side of it. The Increase of God contents him, having gain'd an Interest in his Son Christ Jesus, who is all in all to him.

20. The Refreshments of the Peace of Conscience. A good Conscience seems to be a Table spread in the very Soul, where we may sup by our selves in an inner Chamber: for as Solomon says, He that is of a merry Heart hath a continual Feast, Prov. 15.15. Peace in thy Soul is a little, private Banquet, the King sets by, Job 31.17 where thou mayst eat of thy Morsel alone. When the Blood of Sprinkling (we spake of under the sixth Particular) is drank down, it fetcheth out all the Evil Spots of Conscience,—having our Hearts sprinkled from an evil Conscience, [Page 117]Heb. 10.22. Conscience would quickly cry against us, if God had not provided at this Feast enough to stop its mouth; yea, the Soul would die, if the Conscience had not the Food of God to live on, as the Child would be starv'd, if the Nurse were not fed. But lo! Psa. 72.7. the Gospel hath a Table that hath abundance of Peace upon it, Peace to feed on publickly, when at an Ordinance, there be others that are dipping their hands with us in the Dish, Mat. 26 23 and Peace to feed in our Soli­tudes, while no Eye beholds us. Lnk. 2.14 The Invitation unto the Feast is Peace on Earth, the Ministerial Waiters at the Ta­ble are Act. 10.36 preaching Peace by Jesus Christ, the things ready are the things that do Luk. 19.belong unto our Peace; the Apostle wrote not one Epistle, when he sent Messes un­to the Churches, but it came still to them with these Refreshments, Rom. 1.7 1 Cor. 1.3. 2 Cor. 1.2 Gal. 1.3. Eph. 1.2 Phil. 1.2. Col. 1.2. 1 Thes. 1.1 2 Thes. 1.2 Exod. 32.17. Nahum 2.4. Isa. 19.2 Exod. 2.1 [...] Grace and Peace to you. The Gospel serves it in most excellently, Rom. 5.1. Therefore being justified by Faith, we have Peace with God thrô our Lord Jesus Christ. Thô there is a noise of War in thy Camp, thy Corruptions fight, and justle one against another: nay, not only Egyptian against Egyptian, but an Egyptian smiting an He­brew; [Page 118]Corruption opposeth Grace, and maketh an uprore in thy Soul; yet the Gospel hath a Prince of Peace to allay the Tumult, Heb. 7.2. Psa. 147.14 and to make Peace in thy Borders. There is Provision made for a Blessed Calm upon thy Soul, when the Son of God shall rebuke thy Storm, and say to the Winds that made it, Mark 4.39 tho' fu­rious Blasts from Satan, Peace, be still. Thou shalt see it to be fair weather up­on the Kings Feast-day. Peace I leave with you, my Peace I give unto you, not as the World giveth, give I unto you, Joh. 14.27. In a word, here is a Feast you may Sleep well after, not in Sin, or Se­curity, but in a Refreshment, or Repose of your Spirits in the Peace of Consci­ence.

21. The Oyl of Joy Isa. 61.3. It was the Blessing of Asher, that he should dip his Foot in Oyl, Deut. 33.24. and be as it were over shoes in his Inheritance where God's Paths dropped fatness. Psa. 65.11 It is clear in Scripture, that Oyl by the Appoint­ment of God was put to various uses. The Children of Israel were command­ed with Oyl to Exod. 25 6. & v. 37. compared. dress their Lamps, and with a finer to dress their Lev. 2.4, 5. &c. meat in the Legal Sacrifices, and with a most refi­ned [Page 119]Oyntment made of various Exo. 30.23.25. Spices after the Art of the Apothecary, to v. 26.a­noint the Tabernacle, and his v. 27. &c. Furni­ture, by all which was Typified that Spi­ritual Oyl which the Gospel now afford­eth: we have now an Oyl, an Oyl of Joy that feeds the Oleum flammis ali­moniam sup­peditat, Moller, enar in Psalmos. Ps. 45.7.Candle of the Lord, and makes it burn comfortably; an Oyl of Grace that feeds the Lamp of our Pro­fession, that we be not in the Dark at Mat. 25.3, 4, 5, 6.8. midnight, when we should see to go out and meet the Bridegroom; we have now also an Oyl to dress our Sacrifice, since we have received an Ʋnction from the Holy One, 1 Joh. 2.20. an Oyl that fattens our Entertainment, and an Oyl, as we sit at meat, Psa. 104.15. that makes our Face to shine. There is an Oyl of Joy commu­nicated to the Head, our Lord Jesus Christ, and an Oyl of Joy imparted to his Members. This Box of precious Oynt­ment was poured on his Head by a greater than Mary Mat. 26.7 Joh. 11.2Magdalen; God a­noints him, Therefore God, thy God, hath anointed thee with the Oyl of Gladness above thy Fellows, Psa. 45.7. latter part. So Isa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me—He is therefore in the New Testa­ment [Page 120]styled by way of eminence the Christ of God, and [...], Luk. 2.26. part. the Lord's Christ, which signifies the Lords Anointed. Now at the Feast his Members, in some Confor­mity to their Head, are anointed also. He that ordained a Lamp for his anointed, and made the Horn of David to bud, hath al­so a Horn of Salvation to pour the Anoin­tings of the Spirit on us. God's Children may suck in this Oyl plentifully at the Feast, where there be Springs of Joy to feed a chosen Vessel. Thou preparest a Ta­ble before me, — thou anointest my Head with Oyl, Psa. 23.5.

22. The Cup of Consolation with the Wine of the Kingdom-running over. The Cup of Consolation was a Cup for Mourners, a Portion mingled more espe­cially to support them at the Death and Loss of Dear Relations, and tho' used commonly among the Jews, yet was deny'd them, Jer. 16 5. latter part. when God had taken away his Peace from them, even loving kind­ness and mercies; — neither shall men give them the Cup of Consolation to drink,v. 7.for their Father, or for their Mother. The Cup of Consolation was a little to swee­ten the Bitterness unto their Children af­ter their Parents had tasted Death. Now [Page 121]the Feast of the Gospel hath its Cup of Consolation to wash off sadness from them that mourn in Zion; it hath the Wine of the Kingdom for the Children she brings forth, when they are bowed down heavily, as one that mourneth for his Mother, be­cause of the Afflictions of the Church of God. Nay, suppose the Trouble should arise more from a Reflection upon their own Personal State, this Cup of Conso­lation is then to wash off their Fears, Rev. 14.10 least they should drink of the Wine of wrath out of the Cup of Indignation. The Wine of the Gospel is a refreshing Cor­dial from the Grace of God, to cheer up drooping Spirits, and comfort heavy Hearts. It is a Cup of Salvation, Psa. 116.13. to a poor Soul that hath been afraid of that Red-wine in the Threatning, lest he should pledge it in the Second Death. A Man's Body, when his Spirits are low, needeth Recruits, Prov. 31.6. Give strong Drink unto him that is ready to perish, and wine unto those that be of heavy Hearts, and so in Paul's Advice to Timothy, 1 Tim. 5.23. Drink no longer water, (that is, such as was commonly us'd at Meals in those hotter Climates, as we drink Beer) but use a little wine for [Page 122]thy Stomach's sake, and thine often infirmi­ties. In like manner the Spirit of a Man, when wounded, or broke and sunk with­in him, doth need Wine, the Wine of the Kingdom, that is the manifestations of the Love of Christ to chear it; for the Spirit of a man may sustain his Infirmities, (that is, he may bear up under out­ward Trouble he meets with in the Flesh) but a wounded Spirit who can bear? Prov. 18.14. Such a one must have the Cup of Consolation from Christ's own Hand, for his Love is better than wine, Song. 1.2. The Roof of his mouth when he speaks a kind pleasant word, like the best wine, goes down exceeding sweetly, causing the lips of those that are asleep to speak, Song. 7.9. If God's Children be sunk down thro' long heaviness, and be­gin to sleep the Sleep of Death in their own sad Apprehensions, Psa. 13.3. yet a Cup of this pleasant Wine from Christ, on a sudden makes an Alteration, and breaks out in Praises, Psa. 118.17 I shall not die, but live, and de­clare the works of the Lord. Blessed Con­solation! Now the Gospel hath provi­ded a Full Cup of this. This, is that pre­cious Cluster, Isa. 65.8.where the new wine is found in it. He that loveth me, shall be loved of [Page 123]my Father, and I will love him, and will manifest my self to him, Joh. 14.21. lat­ter part: So v. 23. latter part, My Fa­ther will love him, and we will come unto him, and make our abode with him. What a Heavenly Nectar is this Cup of Con­solation! you may drink it at Ordinances in the Golden Vessels of the Temple, Dan. 5.2. Esth. 5.6. where there needs at this Banquet of wine to be no [...], inspectores vini. Weemse Christian Synagogue. pag. 209. Inspectours or Overseers set to mind you, least you prove Spiritual wine-bib­bers at these Vessels filled up to the Brim; no [...] Godwins Hebrew-Rites, pag. 45. Song. 5 1. Eyes of the Feast, to see you do not drink too much, as is reported to have been customary at the Oriental Feasts, a­mong the Jews and Persians: But you may drink abundantly of the Love of Christ, and yet not be drunk with Wine. This Cup of Consolation is most excel­lently represented in the Cup of Blessing, 1 Cor. 10.16. Mat. 26.27 where at the Communion of the Blood of Christ, he saith unto his Friends, Drink ye all of it. Lo! Prov. 23.31. 1 Cor. 11▪ 26. there it is seen how it giveth its colour in the Cup, and moveth it self aright, by shewing forth the Lord's Death until he come (even a second time to Judgment.) The Gospel is like those water-pots that stood in Cana at the Mar­riage-Feast, Joh. 2.7.9. they yielded water at the be­ginning, [Page 124]but afforded wine unto the Guests before they rose up: So, as Christ was represented first by water, his Love is now shed abroad like VVine: Oh! Blessed is the Benjamin in whose Sack this Silver Cup is found! Gen. 44.12 These Consolations of our God abound, Psa. 23.5. my Cup runneth over. Oh! the Depth of these Streams of Love, when we swim in the Rivers of his Plea­sure! how incomparable is the Wine of the Kingdom, Dent. 32.14. beyond any other Blood of the Grape.

23. The continual Diet of Perseverance. 'Tis said of Jehoiachim, that he was so pro­vided for by the King of Babylon, that he did continually eat Bread before him all the Days of his Life; and for his Diet, there was a continual Diet given him of the King of Babylon, every Day a Portion, un­till the Day of his Death, all the Days of his Life, Dan. 1.5. Jer. 52.33, 34. So in the Go­spel there is a Daily Provision of the King's meat, Grace to feed thee every Day for new work fresh: He will persevere to relieve thee on thy way, that thou mayst persevere to come thy Journeys-End home: He will continue thy Meat, be­cause he will not have thee to break thy Work off, before thou hast made a [Page 125]Full end of it. He will feed thee, be­cause Grace will finish what Grace hath once begun: He that hath begun a good work in you, shall also confirm you unto the end, Phil. 1.6. 1 Cor. 1.8. Thou shalt not be kept upon the Corn of Heaven for one Day only, or ten Dayes, or Twenty Days, Num. [...]. 19 or a whole Month, as they did eat of the Quails in the Israelitish Camp, but thou shalt have Grace to stablish, strengthen, settle thee to thy Live's end, and keep thee on thro' Faith unto Salvation. 1 Pet. 5.10. 1 Pet. 1.5.

24. Lastly, Rev. 2.7. The Fruit of the Tree of Life. Fruit is wont at Entertainments to be last served in, and so I place it last; for Glory which is the Fruit of the Tree of Life, shall begin where Grace here ends. There may be indeed some [...], Rev. 19.9. some Foretasts of the Marriage-Supper of the Lamb, and it is enough for an Israelite, so long as in the Body; Num. 13.23. to have a Cluster or some few at most from the Edge of Canaan; he must be caught up into Paradise before he can gather the Full Vintage; 2 Cor. 12.4 he must take possession of that better Countrey, before he can eat of the Tree of Life which is in the midst of the Paradise of God, Rev. 2.7. It is [Page 126]fit, my Brethren, that both you and I should be now content with Grace: tho' I have been enabled to lay before you the Meat and Drink which will enable us to do the Will of God, Joh. 4.34. yet I cannot climb the Tree of Life for you, Rev. 3.12. Rev. 22.2. to bring down out of the New Jerusalem any one of those Twelve manner of Fruits, which grow in Plenty upon this Tree of Life above. It will be the work of Eternity, when our Days are as the Days of Heaven, Psa. 89.29. to be­hold these Precious Things that are put forth by the Sun, Deut. 33.14 Mal. 4.2. 1 Cor. 2.9.the Sun of Righteousness in Heaven; for Eye hath not seen them here, save the Eye of Faith only. And therefore so much may suffice us at the Threshold of our Father's House, Joh. 7.37. on this Great Day of the Feast.

The Fifth General Thing propounded was to shew what Excellent Properties there are in the Provisions of this Great Supper.

1. Transforming. 1 Property There is a marvel­lous Efficacy put into these Provisions, that begets a Divine Likeness. Ye shall be like God; not in that bad, lying sence the Devil intended it, when he deceived our first Parents with a Deceitful God­likeness, Gen. 3.5. Ye shall be as Gods, [Page 127]knowing good and evil, whenas it only transformed them and their Posterity in­to the Black and Filthy Image of the Devil. We are by Nature Partners with that which entred into the VVorld, Rom. 5.12. and defileth, but by Grace are made Parta­kers of the Divine Nature, 2 Pet. 1.4. When it is said of the Poor, they have the Gospel preached to them, Mat. 11.5. last words. the Original expresseth it in the [...]. Passive, are Gospelli­zed, transformed into the Image of the Truths they hear, made other sort of Creatures. Thus, the Provisions of the Gospel Feast have an efficacious, converting influence thrô the Operati­ons of the Holy Ghost, that by our Parti­cipation, 2 Cor. 3.18 we are changed into the same Image of God we see.

2. VVholsom. Other Diet, 2 Property if we eat it, we may prove the worse after; in killing hunger it may create Diseases, but this is for your health. Acts 27.34 The Gospel is wholsom in every part of it. The Guests at this Entertainment may safely feed of any Dish that God hath set before them. Psa. 68.21. Indeed wicked men that are re­solv'd to go on still in their Trespasses, may cry out like those Sons of the Pro­phets, 2 Kings 4.40. Oh thou man of God! [Page 128]there is Death in the pot. But if God throws in Meal, or mixeth his Loving Kindness and mercies with it, let others throw in their Lap full of wild Gourds, there is still no harm in the Pot. 2 Kings 4.39, 40. Every Guest may adventure safely, it is Food that will need no Physick, unless we abuse our Morsel, and play the wanton with it. It is wholsom, and never hurts any, but such as provoke the wrath of God to fall up­on them, while it is yet in their mouths, like those Israelites, while chewing Dain­ties in their Teeth, that provok't the Founder of the Feast, Psa. 78.30 31. who slew the fattest of them.

3. Delightful to every renewed Palate. 3 Property Christ to a Believer hath no ill Taste with him. Christ, thô considered in his lowest Estate of Humiliation (in the Grave) where others have lookt upon him as a Carcase, yieldeth meat unto our Faith in a Pleasant Vessel. Rev. 5.5. We may say of the Lion of the Tribe of Judah, Judg. 14.5 as Sam­son did of that young Lion that roared against him by the Vineyards of Tim­nath,v. 14.Out of the Eater came forth meat, and out of the strong came forth sweetness. It seems to be represented well by the Israelitish Manna in the Pleasantness of [Page 129]its Tast, which relisht according to what every Man liked best, as Augustine hath Noted out of the Rabbins, tho' Fuller's Pisgah­sight, 2d. pt. p. 53. others conjecture that Rabbinical Tradition fa­bulous. However as to the Celestial Mannah, or Bread that came down from Heaven, we may cite the Experience of every Christian that hath tasted the Lord is good, Psal. 34.8. to evince its Delicacy to the Pa­late; who will agree not only to say an Equality unto any thing they like, but to witness a Transoendency herein a­bove all Creature-sweetness. There is nothing bitter in this Evangelical En­tertainment, but the People of God in all can experience that he hath given them Pleasant things for Meat: Lam. 1.11.I sat un­der his shadow, (saith the Church) and his Fruit was sweet unto my taste, Song 2.3. The Food of Heaven is not first sweet in the Mouth, Rev. 10.10 and then like the Book in the Revelation, as soon as 'tis eaten the Belly is bitter: But as 'tis sweet in the Mouth, it retains the Property, and becomes sweet in the Stomach also. It is Cordial in the Act, and Comfor­table in the Remembrance too; for it is the Morsel only of the Sinner, when he eats the Fruit of his own Doings, Isa. 3.10. that [Page 130]breeds so ill a Digestion, as when he hath eaten, Job 20.20. surely he shall not feel quiet­ness in his Belly.

4. Sufficing. 4 Property This Feast is enough for Ministers, and enough for People too, Jer. 31.14. I will satiate the Soul of the Priests with Fatness, and my People shall be satisfied with my Goodness, saith the Lord: So Psal. 132.15. I will abundant­ly bless her Provision, I will satisfie her Poor with Bread. Zion's Poor (in Spi­rit) shall have Bread enough for an Alms at the Door of God's House: Yea, Christ will have them come in, and sit down at his Table, Prov. 7.18. and take their fill of Love.

5. Not Surfeiting or Cloying. 5 Property There is no Intemperance in the Gospel, when we feed in the highest Degree upon it. In other Feasts the Guests can take but Part, and in that may take too much, but in the Gospel, if we do not take of all, we shall take, and have too little. Literal Provisions will surfeit, we may nauseate and thro' an Excess bring them up again. Hast thou found Honey? says the Wife-man, eat so much as is suffici­ent for thee, Prov. 25.16. but v. 27. in­timating an Excess, he addeth, It is not [Page 131]good to eat much Honey; the end of the foregoing sixteenth Verse is a Reason, lest thou be filled therewith and vomit it. There may be an overcharging The Throat is a slippery place, and a sin may get down e're you are aware, Dr. Man­ton on Jude, p. 414. Luk. 21.34 Psal. 69.22 Jude v. 4.with sur­feiting and drunkenness at our own Ta­bles, while our Table may become a snare unto us, but we can never surfeit upon Spiritual Provisions, 'till our Corruption turns our Stomach, and we turn the Grace of God into Wantonness. A Ho­ly Guest, tho' he be filled with the Wine of the Gospel, is filled at a Feast in which is No Excess: Other Wine will intoxicate, Eph. 5.18. but the Wine of the Spirit which possesseth our Heart, will never hurt the Brain. Luk. 13.26 The more we have ea­ten and drank in his Presence who hath prepared our Table, Psal. 23.5: the more ready we may find our selves to go about our Fa­ther's Business, Luk. 2.49. contrary to the effect of other Tables, which indispose both the Body and the Mind, when the Belly is fill'd with Meats. In a word, we need not at this Feast of the Parable, fear Intemperance, as Daniel did, Dan. 1.8. when he took care lest he should be defiled with the Por­tion of the Kings Meat, and of the Wine which the King drank.

6. Ʋndiminishable.6 PropertyJesus Christ is the same yesterday, and to day, and for ever, Heb. 13.8. He hath Provision, of which one Guest hath not the less, because a­nother Guest hath more. This great Stock in the Gospel never wastes, 1 Kings 17.14. no more than the Widdow's Barrel of Meal, or her Cruise of Oyl, after Elijah eat there­of. v. 13. If we eat and drink never so long of God's Provision, he never needs to buy in any new Store. Ordinary Food will diminish, but in Extraordinary, we leave as full a Table as we find. Tho' Guests increase, the Diet still keeps the same. When Christ feedeth the Multi­tude of the Gospel, he worketh a greater Miracle than when he fed the multitudes in it; because in the Gospel we read only of Fragments taken up, Luk. 9.17. but of the Gospel it self, when Men have eaten suffi­ciently, Joh. 2.10. or well drunk, the Feast remains: This Box of Oyntment is broken, and yet 'tis always whole.

7. Incorruptible. 7 Property It is not like the Vi­ctuals of the Gibeonites, that had all the Bread of their Provisions dry and mouldy: Josh. 9.5. It is unperishable, and this Mannah will not melt and consume away, Exod. 16.21. as other Mannah did. The Bread that God gave [Page 133]the Israelites in the Wilderness forty Years, v. 35. would not preserve from Putre­faction, but when over-kept, like the rest of common Provision, bred worms and stank, Exod. 16.20. And tho' some of it was put into a Pot, Exod. 16.33.as the Lord commanded Moses, v. 34. ibid. and laid up before the Lord in the Ark of the Testimony, to be kept as a Memorial throughout their Ge­nerations, v. 33. that the Children which should be born might see wherewith God had Nourisht their Fathers in the Wilder­ness, v. 32. yet it was preserved thus from af­ter-putrefaction, for so many Ages, by a special Miracle attending it, and not from the inherent Qualification of the Food it self, Psal. 39.5. Joh. 6.27. and therefore in its best Estate we may reckon it the Meat that perisheth; especially, considering that e­ven this Pot of Mannah now ceaseth, as well as the whole Jewish State. But the Gospel is a Food in its own Nature incorruptible, a Provision as well as an Inheritance that fadeth not away. 1 Pet. 1.4. When other Victuals will utterly perish in their own Corruption, 2 Pet. 2.12 this is the Meat that en­dureth to Life eternal, Joh. 6.27. latter part.

8. Lastly, 8 Property Perpetual Nourishment, and the Partaker kept alive for ever. He that cometh to me shall never hunger, and he that believeth on me shall never thirst, Joh. 6.35. latter part. And he that eat­eth of this Bread shall live for ever: He shall never pine or dye away for want of Meat or Drink: It shall implant such a Nutrimental Habit, as shall secretly, in the greatest Difficulty, keep the Soul alive. Hunger shall never kill, and Thirst shall never hurt Believers. To conclude, other Feasts have supply'd the Wants of the Body but for as many Dayes as the Feast lasted, and the Guests have been quickly empty, and the Vir­tue of their feeding lost, as well as their Entertainment over: But the Nourish­ment received, the Seed of Grace ob­tain'd at this Rich Feast of Plenty, is a perpetual and enduring Habit, or Prin­ciple of Grace, that will spring up in Glory.

The Sixth thing is to evidence what suitableness there is in these Provisions of the Gospel to the Condition of poor Gospel-Sinners, VI. or to discover that the Case of any Soul may be suited among these All things ready

First, The Gospel hath Enlivening Pro­visions, suited to the Condition of dead Souls. It hath got wherewithall to infuse Life into them, either the Being of Life, as they are found in a Dead State, or the Degree of Life, as they are fallen under any Dead Frames of Spirit.

1. The Gospel hath enlivening Provi­sions, suited to the Condition of dead Souls, as they are found in a dead State.

Indeed it is necessary that the Gospel become first a vital Principle, before it is made a Nutrimental: It must quic­ken the Dead, before it can feed the Liv­ing, and raise Sinners out of a Grave, before it sets them down at Table. Nourishment must presuppose Life. The Being of the New Creature is first in Order, and afterwards Food to maintain the Growth of it. A Man cannot feed, tho' he hath all Things before him, until he be quickned and made a Living Man: So they that are spiritually Dead (that is, separated from all Spiritual Con­verse and Communion with God, re­maining still as they were cut off from him in the first Adam) can do nothing at this Table, which requires us to touch, taste and handle the Provisions [Page 136]of it. Spiritual Death is unfit for Spiri­tual Dainties; you must be translated out of a Dead State, and chang'd from Dead Works (that is, advanc'd beyond the Power of Nature in the most active refined Morals) before you can serve the Living God, Acts 14.15 or receive the Gospel-Food. The Priviledge of the Gospel lyes in receiving Grace first, to quicken and enable us to do in the strength of Grace after. It is not the Dead, so long as they are dead, can meddle with these things. The first thing the Go­spel can do for us, is to beget us by the Word of Truth, [...]am. 1.18. and then with its Nourishment to bring us up. The Breath of Life must pass upon us, before the Bread of Life can be eaten by us. Dead Sinners may be brought to some out­ward means of Grace, and so a Carkass may be stir'd, and held up by an Ex­ternal Force, while Meat is set before it; but there must be an inward Prin­ciple in both, to take Food and digest it, or live and grow by it. You may as soon stand to purpose with a Dish of Provisions before a Carkass, and put Meat forcibly into the Mouths of Dead Men, as expect the Plenty of the Gospel [Page 137]should yield any Nourishment or Bene­fit to Dead Sinners, before they have gotten true Life in them. In a word, they must be Created in Christ Jesus, Eph. 2, 10. or the Provision is lost, tho' you Carve out Dainties to them.

Now the Gospel hath its Enlivening Provisions, suited to a Dead State: And you being dead in your sins, and the un­circumcision of your Flesh, hath he quicken­ed together with him, Col. 2.13. The Life of Jesus is prepared to be made manifest to create Life, 2 Cor. 4.10 as it finds thee Dead in trespasses and sins. Our Blessed Lord takes an occasion to reveal this in the Spirit, when he made use of his Divine Power in the Letter, to teach us, that as he was able to infuse Life into the Dead Body of Lazarus, so he could quicken any dead Soul he roucht, Joh. 11.25. I am the Resurrection and the Life, he that believeth in me, tho' he were dead, yet shall he live: Tho' thou art fallen down from an upper Chamber dead, yea, from the House top in Adam, Acts 20. [...] yet Christ can raise thee upon thy Feet, and set thee up believing: He hath Life to move thee, and Faith to make thee see the Marvels he worketh out for thee. [Page 138]Art thou dead, stark dead, that a lit­tle Life will not suffice to help thee? why, yet Christ came on purpose to bring thee enough of those Vital Spirits with him, Joh. 10.10. latter part. I am come that they might have Life, and (as if he had said, If Life be too little) that they might have it more abundantly.

If thou art a poor Dead Soul that dost not yet know what to make of Bread and Flesh, yet thou mayst hear a good Word suited in the Mouth of Christ to thee, Joh. 6.51. latter part. And the Bread that I will give is my Flesh, which I will give for the Life of the World. The Bread that I will give is my Flesh.] Alas! if Christ had stopt there, it might not have suited to thy Case, or the Con­dition of some of thine! peradventure, thou art weeping over some dead Soul by thee, either some poor Relation in thy Bosom, or some poor Child as a wi­thered Branch sprung out of thy Roots, or a Brother, E [...]h. [...]. or a Sister, yet dead in Trespasses and sins; and thou mournest over their Graves, alas! my Brother! alas! Sister! what is Bread, or where­in doth Flesh suit at all with thee? why, Zech. 1.13. the Place answers thee with good words [Page 139]and comfortable, It is the Bread of Life, and living Flesh; (the Bread that I will give is my Flesh, which I will give for the life of the world.) As if Christ had said, tho' they are dead, and cannot take it yet as Food, I will put such a Morsel into the Mouths of dead Men, as shall presently become Life, and afterwards yield Nourishment. Oh! how suitably doth this Gospel provide to help thee in thy poor dead State! tho' you are yet many of you Dead, Sin­ners, and can't as you are Dead take in Nourishment, or so much as come (by a spiritual Act of the Soul) where Nou­rishment is provided, yet the Gospel is prepared to come to You in power, 1 Thes. 1.5 and with the Holy Ghost, that Life may en­ter into your Carkasses, Jer. 25.34. and the dayes of your Slaughter be accomplished, that you shall be like the slain that lye in the Grave, Psal. 88.5. no more. Christ hath a Vertue to re­new you, Exod. 8.19. beyond all the Magicians of Egypt, and their Enchantments, that try to work Grace by Nature. ‘Moral Ver­tues, (as Flavel, Soul of Man, p. 44 [...]. one says) are but as so ma­ny sweet Flowers strow'd over a Dead Corps, which hide the loathsomness, but inspire not Life into it.’ Where­as [Page 140]there is a Quickning Touch in the Son of God that doth raise the Dead, and will enable you to stand up from the Dead and live. Eph. 5.14.

2. The Gospel hath Enlivening Pro­visions, suited to the Condition of Dead Souls, as they are fallen under a Dead Frame. Thou mayst have Life at the Root, and yet thy Branch may look as if 'twere dead in Winter; or there may be a Concoctive Faculty, and an inward Power of Digestion thro' Grace, where thine Appetite to Food seems at present gone: The Gospel therefore hath Enli­vening Provisions that suit thy Dead Frame: It hath Spirits to fetch thee, when thou art fallen into a dead Swoon. There's a Word to quicken thee, when thou art dead to Duty, tho' thou art not thro' Grace, wholly dead in Sin: For Dead Frames in the New Man are the Reliques of the Old, or the Remain­ders of thy Dead State before. Now the Gospel hath a Portion to quicken thee, a Preparation to whet thine Ap­petite, when thou seemest to be dull, and thy Senses are not as heretofore ex­ercised; Heb. 5.14. see Psal. 119.50. This is my Comfort in mine Affliction, for thy Word [Page 141]hath quickned me: And v. 93. I will ne­ver forget thy Precepts, for with them thou hast quickned me: So that if thou art dropt asleep, or fallen into a dead Swoon, as a living Man may do, thou seest how he hath provided quickning Means to help thee, and excite thy Life again: Thou art not destitute of such a Help Meet, Gen. 2.20. but it is gotten thee among the All things ready.

If thy Sap be retired inwards, there's a Sun to cherish it, and call it forth in­to outward Vital Acts agen. If like Wax that hath melted, thou art Con­geal'd, and hast contracted thy wonted hardness, there is a Fire in the Sanctua­ry to melt thee at the Presence of the Lord again: Yea, sometimes, thô thou art even ready to question the work that God maketh from the Beginning upon thy Soul, Eccl. 3.11. and thou hast been certain dayes Dead in thy Stony Frame, Dan. 8.27. or dry and wither­ed, that thou thinkest it almost impossi­ble for these dry Bones to live, Ezek. 37.3 yet there is a Quickning Virtue, an enlivening Power procur'd, and made ready for thee, and thou sometimes feel'st it sud­denly at an instant.Isa. 29.5.The Spirit of Life from God that hath seemed for a time [Page 142]to be drawn back from thee (like Pe­ter's sheet) up again into Heaven, Acts 10.16 yet is ready to come down and re-enter, as at the Resurrection of those slain Witnesses, after the three Days and a half, Rev. 11.11. That's the first Case wherein Go­spel-Provisions do suit, as well as are made ready. They are enlivening, either to raise from a Dead State, or to quic­ken under any Dead Frame.

Secondly, 2 The Gospel hath Enlight­ning Provisions, suited to the Condition of Blind Souls. A Man may be a living, yet a blind Creature that cannot see his way. Nicodemus was so blind in spi­rituals, when Christ discoursed the mat­ters of Salvation with him, that he could not discern the Mystery of the New Birth, but was fain to put that Questi­on in the Ignorant Man's Catechism, Joh. 3.9.How can these things be? It is but a blind Ap­proach to Christ, if we come to him only by the Hearing of the Ear, and our Eyes have not seen him. Job 42.5. Thou must therefore cry out as that Blind Man did, when Christ askt him what he should do for him, Luk. 18.41 Lord, that I may receive my sight. The Gospel is not suited to thee as Blind, but as it hath an Influence up­on [Page 143]that Film, to remove it, which clo­seth up thy sight. There must be a gracious and invisible Touch to open Blind Eyes, as certainly, tho' not so mi­raculously, as there was of Paul, when immediately there fell from his Eyes, Acts 9.18.as it had been Scales: God first struck him Blind, and afterwards made him see his Error.

Now the Gospel in its Enlightning Provisions will exactly suit such a Blind Case. Tho' thou hast liv'd in a State of gross Darkness, without any Glimpse of the [...]. true Light, yet the Gospel is ap­pointed and made ready to discover it: This is plain in the Commission Paul received to Preach it, Acts 26.17, 18. Delivering thee from the People, and from the Gentiles, to whom now I send thee, to open their Eyes, and to turn them from darkness to light: As if God had said, Come, Paul, I will send thee into a spiritual Egypt, where the People are groping in worse than Egyptian Dark­ness, and I will send the Blessing of Go­shen with thee, Exod. that there shall be Light in all their Dwellings. As in Natural Vision the Organ must be opened and clear'd, as well as the Object illumina­ted, [Page 144]and the Medium transparent, thro' which the Visual Rays do pass: So in the Opticks of the Gospel, God hath made a Provision for every one of these: His Spirit openeth the Eyes, enlightneth the Object, (by shining upon Gospel-Truths) and (for a Medium) doth utter Knowledge clearly. Job

Art thou Ignorant of Salvation? yet the Gospel is suited to give Knowledge of Salvation. Luk. 1.67. Art thou lying spiritual­ly in the dark, that thou knowest not what to make either of thy Condition, or of many needful Truths before thee? yet the Gospel is provided to give light to them that sit in darkness. v. 79. Art thou groping with that old Staff in thy Hand, of Nature, and trying by thy self how to find the way, but after all thine At­tempts dost thou find thy self uneasie? well, still the Gospel is ready suited to guide our Feet in the way of peace: ibid. [...] To guide strait, as the word imports, that in the Dark we may not run into Crooked Paths, or turn any where aside. The Master of the House sets up a Candle in his Entry, that we may see, tho' by Night, to come in to the Feast he makes. Thou bast been already, per­haps, [Page 145]under the means, and yet dost complain still of much Obscurity; eve­ry new Tryal casts a kind of a mist be­fore thine Eyes, and if thou seest any thing for thy Soul, it may be it is but as he did, that looked up, and said, Mark 8.24I see men, as Trees, walking: But however, the Gospel provideth to work thine Eye­sight better, tho' Pharisees (who object in scorn, Are we blind also?) Joh. 8.40. despise such Clay and Spittle. Tho' thro' Blindness thou hast wandered far about, yet the Gospel provideth to bring thee by a way, as Joshua saith unto the Israelites, Josh. 9.4. which ye have not passed heretofore; yea, as saith the Spirit by the Prophet, Isa. 42.16. I will bring the Blind by a way that they knew not, I will lead them in Paths that they have not known; I will make dark­ness light before them. That Promise in­deed (as Arthur Jackson, Vol. 4th. upon Isai. a Judicious Interpreter ob­serves) ‘might litterally and then more immediately refer to the Jew's Re­turn out of Babylon, who saw nothing of their approaching Deliverance, any more than Blind Men, and knew not which way to turn themselves:’ But nevertheless spiritually it was a Promise suited to these Times of Refreshing, which [Page 146]are come thus far from the Presence of the Lord already, Acts 3.19. as to enlighten Blind Eyes, and bring Man into the only way of Salvation, which he never saw be­fore. Nah. 2.5. Tho' thou stumblest in thy Walk, for want of Light to guide thee, yet God's Word is prepared to be a Lamp un­to thy Feet, and a Light unto thy Path, Psal. 119.105. as also the Entrance of thy words giveth light, Psal. 119.130.it giveth under­standing to the simple. And his Testimo­nies are so suited, Psal. 19.7. that they are sure, making wise the simple. Tho' thou art a Child of a very low Capacity, Jam. 1.17. yet there be Beams of Knowledge from the Father of Lights will reach thee.

The Light of the glorious Gospel of Christ is made ready for thy need, to be a Light shining forth in Darkness. The Night it may be puzzles thee to find the way to thy Father's House, but God hath made ready something for thee, to whom the Night shineth as the Day, Psal. 139.12. and he prepares to shew thee both as to the Darkness and the Light what thou never sawst before. Mal. 4.2. The Sun of Righteousness is ready to pierce thro' all the black and dismal Shades that cover thee, and tho' Darkness hath hid thy [Page 147] self as well as God from thee, Psa. 42.8. yet the Lord will command his loving-kindness in the day-time, and find out what thou couldst not in the dark take Notice of thy self; Psa. 139.12. for the darkness and the Light are both alike to Him.

Thirdly, The Gospel hath Expiating Provisions, suited to the Condition of guil­ty and condemned Souls. Expiating, that is Reconciling, making Peace for thee. Reconciliare nihil aliud est quàm ami­citiam off [...]nsione ali­quâ gravi diremptam resarcire, & sic ini­micos in pristinam Concordiam reducere. Davenant, Exposit. ad Coloss. in versic. 20. pag. 126. To reconcile is to piece up a Friendship that hath been broken off by some grand Miscarriage, and so to bring Enemies to their old Amity and Ac­cord again. This is the state of the Case as it lyes between God and Man, from hence it cometh to pass, that tho' thou art guilty thro' the Offence of one, Rom. 5.15. even the First Adam that involv'd thee, and guilty thro' thy own Personal Offence besides, yet here is this Provision for thee in the Gospel, that thou art to do with a God not imputing Trespasses. 2 Cor. 5.19 This account the Scripture gives of it, that when we were Enemies, we were reconciled [Page 148]to God by the Death of his Son, Rom. 5.10. when we were Enemies, or, as the words are read, [...]. being Enemies; the first Look of Kindness which Hea­ven cast upon us, beheld Enmity in our Hearts, and the Weapons of Rebellion in our Hands. Yet then were we recon­ciled by the Death of his Son, the Foun­dation of our actual Reconcilement was then laid, that the saving Application of the Death of Christ might be evi­denc'd in our Effectual Calling. This the Apostle pursues further, 2 Cor. 5.19. To wit, that God was in Christ, recon­ciling the World unto himself, not im­puting their Trespasses unto them. Recon­ciling the World.] The World is to be understood (as Charnock. Vol. 2d. p. 1187. a great Divine expounds it) [...], for all Ages, all Times of the World, as he observes the same to be meant, 1 Joh. 2.2. Reconciling the World.] Tho' the World be a World at Variance with God, 1 Joh. 5.19 and a World that lyes in wickedness, yet God will be so far reconciled unto this World, Gen. 6.12. (where All Flesh have Corrupted his way upon the Earth, Rom. 3.10.as it is written, there is none Righ­teous, no not one,) that he will find outhis chosen, and bring in them to Christ, that [Page 149] they in Christ shall be reconciled also un­to God. The Holy Ghost witnesseth to the same purpose in those words of Pe­ter, Elect, according to the foreknowledge of God the Father,1 Pet. 1.2.through sanctification of the Spirit, unto Obedience and sprinkling of the Blood of Jesus Christ, Grace unto you, (you Elect) and Peace be multi­plied: So that when God comes to ma­nifest that thou art one of these, by call­ing thee out from the World by a gra­cious and mighty Operation of his Spi­rit, he then actually reconciles Thee by the Atonement, and shews thou art one to whom this Blood of the Atonment belongs, Rom. 5.11. — by whom we have Now received the Atonement.

Now tho' thou art never so sensible of indwelling Enmity, convinced that thou art an Enemy by Nature, and hast manifested the Carriage of an Enemy a thousand times over, yet the Gospel provideth a Pacifying Reconcilement to make God and Thee Friends, i. e. To make Reconciliation for Iniquity, Dan. 9.24. Thou hast an High-Priest, in things pertaining to God, that remembred thy Name upon the List among those Few Names in Sardis, Rev. 3.4. when he made Recon­ciliation [Page 150]for the sins of the People, Heb. 2.19. This is most excellently and ful­ly described Col. 1.20. Having made Peace through the Blood of his Cross, by him to reconcile all things unto himself. God was fallen out with the Creation for the Creature's sin, but he looks a­micably again in Christ upon an apo­state, revolted Creature, nothing is re­conciled but by the Blood of his Cross only. Now tho' Guilt and Enmity, as considered absolutely in the Creature, may both tend to drive thee from God, yet while both are pursuing thee, Isa. 64.5. they drive thee where thou meetest him that rejoyceth to procure thee a gracious Friendship, and bring thee back through the Atonement reconciled to God again.

The Law of God condemns, but by Vertue of this Reconcilement in Christ it is God himself justifies, Rom. 8.33. It is God that justifieth, who is he that condemneth? It is God.] God hath a Prerogative of Grace upon the Mer­cy seat to absolve a Trembling Crimi­nal, as well as of Righteous Condem­nation, when he sits upon a Throne of Justice, and when God pronounceth thine Absolution, the Sentence of Con­demnation [Page 151]will prove of no effect to hurt thee: There is none shall call thee to any just Account for Life, because thou hast one that now hath traverst Death. The Council of Heaven pleads to save thee, and a Black-mouth'd Crew in Hell, or foul-mouth'd Crew on Earth shall never make thy Cause, through Accusation, now to go against thee. What unrighteous Plea shall ever over­rule, Luk. 18.6. or unjust Judge stand up to over­throw the Highest Court of Justice. He that justifyeth, will turn every Letter of the Law-Curse to make up the Gospel-Blessing. Tho' thou art verily Guilty in thy self, Rom. 3.19 for all the World is become Guil­ty before God: And tho' by offending in one Point, we are truely Guilty of all, Jam. 2.10. yet tho' we are the Sinners, the Gospel comes in ready with the Son of God, 2 Cor. 5.21 who was made sin for us. Tho' we owe our very Lives unto the second death, Rev. 20.1. 21.4. the Gospel hath procur'd the Free Gift to save them, that our Statute of Death unto Condemnation might be Repealed and Enacted unto Justification of Life. Rom. 5.18.He that passeth by and sees thee in thy Blood, delivers thee from Blood guiltiness; he takes thee up, and imputes not thy [Page 152]Trespass, tho' a poor Felo de se is the term which our Engl. Law gives a self­murtherer. Felo de se, that hast sadly destroy'd thy self, Hos. 13.9. O Israel! thou hast destroyed thy self, but in me is thy Help found.

Fourthly, 4 The Gospel hath Healing Provisions, suited to the Condition of back sli­ding, sick and wounded Souls. The Gospel provides something Medicinal to purge out Corruption, and Restoratives to fetch the Patient again, and gracious Lenitives to mollifie a Bleeding Wound, and a Skilfull Hand to bind up and make all whole again, as well as provides Ali­ment and Food to Nourish. Alas! our very Corruptions, if we had not Grace provided to remove them, would spoil all our Feast. We have such Foul Sto­machs by Nature, that we need a Pill to cleanse them, before our Morsel en­ters. Deut. 28.59. We have all Naturally great Plagues and sore Sicknesses that turn our Stomach upon a Feast of Fat things: And 'till we find something in the Go­spel among its All Things to Cure us, our Soul will be like that sick Man's in Job, Job 33.20 Psal. 107.18.whose Life abhorreth Bread, and his Soul dainty Meat: We shall otherwise be too bad to touch Meat, or receive the daintiest that can be brought us. The [Page 153]Corruption of the Heart before it is in any measure purged, makes a Sinner disdain the Gospel, and hate the Diet of the Soul, Num. 21.5 like the Israelites that loath­ed Mannah, and call'd it light Bread, and said, chap. 11.6. there is nothing at all besides this Mannah before our Eyes. This is the true Natural State of a Man, before the Go­spel hath been as Physick to work with healing Grace upon him.

Now therefore the Gospel among its All Things ready hath its Provisions of Medicine, as well as Meat: The Grace of it will heal and nourish both, it can furnish the Patient, and supply the Guest; create a soundness of Constitution by Due Preparatives, and keep it up with Provi­sions and Supplies in other kinds after. The Gospel is like those yielding and plentiful Trees in Ezekiel's Vision, where the Fruit was for Meat, and the Leaf for Medicine, Ezek. 47.12. lat. pt. The Balm of them was Healing, and would work a Recovery upon the languishing, as well as the Fruit Nourishing to supply the Hungry, and the Juice refreshing to al­lay a thirsty Appetite: Jer. 8.22. So there is Balm in Gilead; a Physician and a Feast there both: Mat. 9.12. Jer. 33.6. A Physician that doth bring it [Page 155]Health and Cure. The Gospel purgeth out Corruption, as well as prepares our Table; it cleanseth our Vessel, and then pours the precious Mannah in. In a word, it is Physick first, and refreshing Diet after.

Now this Gospel suits with thy Con­dition; tho' thou hast been a Backslider in thy ways, and art now sick and wound­ed.Psal. 38.5.Do thy Wounds stink? are they cor­rupt by reason of thy Foolishness? and do the steams of Corruption make thine Heart sick? yet God hath a Healing Me­dicine to settle thee at thy Heart, and when broken, Job 5.18. the Lord makes thee whole. This is most graciously illustrated Hos. 14.4. I will heal their backsliding, I will love them freely: This is a Remedy suits thy sick Case. I will heal.] [...] The word is Metaphorical, and shews the Efficacy of the Physician, that tho' there hath been a Iniquita­tes morbis, se medico, Christum medicinae comparat. Rivet in Nesemn. Complication of Distempers in thy Defection, insomuch that now the sense of it hath wounded thee in thy Spirit, and the Disease hath bruis'd thee, yet thy sickness shall not be unto death, but for the glory of God in heal­ing thee; for a Bruised Reed shall he not break, Matth. 12.20. Not Break.] i. e. [Page 154]as the [...] word imports, he will not do any thing against it, to hurt or handle with violence such a Feeble Slip; his Hand is gentle, he will touch the Bruise with Care, Isa. 57.16. least the Spirit should fail be­fore him, and the Soul that he hath made. Tho' you came as a Troop of Lazaruses, Luk. 16.20 and were laid at his Gate full of Sores, Mat. 4.24. tho' you are taken with divers Diseases, some with one spiritual Infirmity, some with another, whatsoever Sickness, 1 Kings 8.37.what­soever Plague it be, yet he hath prepared to send his Word and heal you, Psal. 107.20. Be thou sick, rent or torn, whom He hath put to Pain, Hos. 6.1. yet run over the List of the All Things, and thou shalt not com­plain, thou hast no healing Medicine. Jer. 30.13. Thy Disease indeed hath desperately broken out, and it may be now hath fercht out many a Groan, a Sigh, and a Tear, to see thy own Plague: But while your Tears gush out, God hath provided to stop an Issue of Blood. Mark 5.29 That Sore of thine which hath ran in the Night, and ceased not, shall not break out, 'till there be no Remedy, 2 Chron. 36.16. because there is a Physici­an by whose Stripes ye are healed, 1 Pet. 2.24. Nay, Rev. 13.3.12. after thy deadly Wound is healed, thou may'st carry some Marks [Page 156]of an Old Sore upon thee, but no Nisbet upon Peter. Skar in thy Wound can hurt thee, Joh. 20.25 when thou hast also the Print of his Nails.

Fifthly, 5 The Gospel hath Releasing Pro­visions to free thee, if a spiritual Captive, and break thy Chains off. When the Gospel maketh a Feast, it lets us out of Prison, Mat. 26.51 that we may follow the Ban­quet into our great High-Priest's Palace. The Grace of the Gospel takes off our Restraints, as well as takes up a Holy Repast for us: It easeth us of a Yoke, as well as spreads our Table. Grace en­ables us to walk at Liberty, Psa. 119.45 before we can leave work to earn the Wages of Death, and sit down to Meat. We read of a Feast, Matth. 27.15. at which the Governour was wont to release a Prisoner: The Jews having Credebile est, a Ro­manis hoc ess [...], Polt Synop. Crit. probably learnt it from the Roman Custom: However, this as Dickson upon Mat­thew. some account it, might be an unwarrantable Practice, yet it is a graci­ous Priviledge at this Feast of the Go­spel to release a Prisoner, ay, and a No­table Prisoner too, Mat. 27.16 Mankind, as notable in the Species, as ever Barabbas, the Indi­vidual, was. The Gospel which Preach­eth up a Feast, proclaims a Free Liber­ty to Captives, Isa. 61.1. The Spirit of [Page 157]the Lord God is upon me, because the Lord hath anointed me to Preach good Tidings unto the meek, he hath sent me — to pro­claim Liberty to the Captives, and the open­ing of the Prison to them that are bound. Christ came to free the Servant of Cor­ruption, and a Slave of the Devil, that being loosned out of Bondage, Gal. 5.1. the poor Soul might afterwards stand fast in the Liberty wherewith Christ hath made him free: For a Plain Text asserts the Secu­rity of such a Freedom, Joh. 8.36. If the Son therefore shall make you free, ye shall be free indeed. 'Tis called expresly a Redemption, Col. 1.14. it being the Release of Prisoners and Captives by the Payment of a Price, at such a Rate as the Son of God paid for the Redempti­on of them through his Blood. Now, suppose thou art yet in Bondage to Sin, Heb. 12.1. Rom. 7. v. 17, 20.the sin that doth so easily beset thee, the sin that dwelleth in thee, yet the Gospel provideth against the intanglement, that thou may'st be made free from sin; Rom. 6.18. i. e. Free from the Lordly Dominion of sin by the Spirit of Christ, and free from the severe Condemnation of sin by the Blood of Christ, according to the Atone­ment. Suppose a Slave, that thou art [Page 158]ty'd to Satan's Galleys, and one whom Satan hath bound, lo! these eighteen, or twenty, or perhaps forty Years, yet the same Gospel that provideth to turn thee from Darkness to Light, is ready also to turn thee from the Power of Satan un­to God. Act. 26.18. Art thou bound with a Chain that cuts thee, and imprints its ragged Indentures on thee, whilst thou art sen­sibly feeling of thy self to be staked down, as if something had fastened thee with Bands to Unbelief? yet the Go­spel is made ready to come in with Faith, and more Evidences of Might in the Day of Christ's Power, when unto you it is given on the behalf of Christ to believe on him. Phil. 1.29. Tho' thou canst not be­lieve, except it be given thee from a­bove, and thine Impotence makes thy Bondage, yet the Gospel provides to re­lease thee from the Bondage of Corrup­tion, Rom. 8.21. and translate thee into the Liberty of the Children of God.

Now therefore if Bound, what can suit thee more than the Loosning Pow­er of the Gospel? If thou lack'st to be called unto Liberty, Gal. 5.13. nothing can be fitter for thy Case than the Gospel that pro­claims it, and a God that procures it [Page 159]for thee. No Power under Heaven can reach thy Case so fitly, while of a truth thou art Bound, as the Son of God that can make thee Free indeed. The Gospel is suited to thy Condition, tho' thou art shut up in Prison; thou may'st be a Prisoner of Hope, Zech. 9.12 tho' thou feelest the weight of thy Chain, Psal. 107.10. and art laid in Affliction and Iron. The Day of the Go­spel is a Year of Jubilee, a great Year of Release, Isa. 61.2. and called the Acceptable Year of the Lord, in which he accepts of a Ransom for thee. Tho' thou hast been barbarously us'd in Egypt, he hath set open a Door of Hope, Hos. 2.15. thro' which thou may'st see, and a Door of Entrance thro' which he will bring thee in Free to Ca­naan. The Gospel hath Grace ready to set thee at Liberty, and then to keep thee for ever Free from the Tyranny and Do­minion of thine old Jailors, that thou may'st always dwell in safety. Psal. 4.8. This is pro­vided suitably to thy Case among the All things ready.

Sixthly, 6 The Gospel hath Apparelling Provisions, suited to array the Naked, and adorn Nasty Souls.

1. It hath Provisions suited to our spi­ritual Nakedness, to cloath and cover it. [Page 160]The Gospel hath a Wardrobe of the richest Wear, as well as a Table of the choicest Viands. Song 3.11. Christ in the Day of his Espou­sals cloaths the Naked, as well as feeds the Hungry. We read of the Marriage-Feast of Samson, that when he had put forth a Riddle unto the Phlistines, he pro­mised to give them thirty Sheets, and thirty Change of Garments, Judg. 14.12.if they could certainly declare it to him within the seven dayes of the Feast, which Samson after­wards upon their telling it, gave them in full Tale (as He had agreed) pun­ctually. Now the Gospel-Feast at the Marriage of the King's Son, affords to us Changes of Raiment likewise, (thô not upon such hard Conditions as Samson made with the Philistines, for when we have Food and Raiment in the Gospel, 1 Tim. 6.8. he frankly gives us Both.) Tho' we are stript in the First Adam, yet we may be cloathed with the Second. Hence it is the Scripture speaks of putting on Christ, Rom. 13.14. But put ye on the Lord Jesus Christ — Tho' we want Cloaths in a Righteousness of our own, yet we may put on the Lord Jesus, Rev. 3.18. that the shame of our Nakedness do not ap­pear. God hath provided Christ there­fore [Page 161]accordingly to suit us, as [...] Jer. 23.6. Iehovah, or the Lord our Righteousness: if common Pro­vidence hath provided a Suit which the very Grass of the Field and the Flow­ers of it wear, Special Grace would not come behind, but provide the Righte­ousness of God, in the Garments of Sal­vation, to Cloath you. Mat. 6 30. Oh ye of little Faith! Job 1.21. tho' you come Naked into the World, yet He hath provided that you may carry this Cloathing out.

2. It hath Provisions suited to our spiritual Nastiness, to adorn us, and put the Garments of Praise upon us. This Raiment indeed is for Sinners that come Nasty, but not for such as are resolv­ed to continue so. Alas! we come in to the Feast of our selves, Jam. 2.2. like the Poor Man in vile Ratment, but the Bounty of the Feast-maker provides us with a better Suit to appear at his Table, and before his Presence in. Mat. 22.10 Luk. 14.21, 23. The Guests at this Feast are come off from the Hedg­es and the High-ways, in a mean, dir­ty, tatter'd Garb, and therefore had need of a clean Wedding-Garment to sit down in. The Dirt and defilements that clave unto us do make God abhorr our Persons, [Page 162]and loath our Performances, 'till he put of his Comliness upon us. Ezek. 16.14.

The High-Priest Joshua was cloathed Zech. 3.3. but yet with Filthy Garments, when he stood before the Angel, or before the Lord Jesus Christ, Mal. 3.1. the Angel of the Covenant, who appears unto this High-Priest as the same Person that was to come in the Flesh, Heb. 3.1. the Apostle and High-Priest of our Profession. Now this Glo­rious Angel, this bright Seraphim be­holding the Righteousness of Joshua as an Eye-sore in the Pure sight of God, commands it to be taken away: He answered and spake unto those that stood before him, v. 4. saying, take away the Filthy Garments from him: These Filthy Garments could not be meant properly of his Iniquities, because Sin is such an Abomination in the Abstract, that when Men begin to entertain the true Senti­ments of Religion, they dare not put on their Sins for a Covering, but yet are very prone to wrap up themselves in warm Thoughts with their own Servi­ces, even as Men, who tho' they do not use to array themselves with Dirt, may put on Dirty Garments. I therefore un­derstand by these Filthy Garments, which [Page 163]the Angel commands to be taken away, all Workings whatsoever in the great Bu­siness of our Justification, because of the immediate Impurity convey'd by the Worker, Luk. 16.15 that must make them (abso­lutely consider'd) to be an Abomination in the sight of God: For who can bring a clean thing out of an unclean? Not one, Job 14.4. Man himself is polluted, and so are all his Duties: Now upon this Account in that Type of Joshua the An­gel proceeds, after the Removal of those Filthy Garments: Zech. 3.4. And unto him (unto Joshua) he said, behold I have caused thine Iniquity to pass from thee, (I have provided thee a Remedy against thy im­pure Services, and therefore much more against thine Impurities or sins) and I will cloath thee with change of Raiment. I confess Pemble. some Expositors do make this Change of Raiment to be the Robe of Sanctification: But Hutcheson others do Inter­pret it (I think in the most natural and genuine sence) of the Robe of Christ's Righteousness, because his Righteousness being without us, is more aptly compa­red to Raiment worn upon us; not but tho' it was principally intended to sig­nifie our Pardon and Justification by [Page 164]Christ's Righteousness, it suppofeth al­so our Sanctification to be ever accom­panyed herewith; 1 Cor. 1.30 for Christ is made of God unto us Sanctification and Re­demption, wherever he is made Righte­ousness: He answers our Pollution by a Work of his Spirit in us, (of which afterwards) as well as our Guilt by his Righteousness, for the sake whereof God passeth an Act of his Grace on us. We may therefore look upon this Expressi­on of the Change of Raiment, to shadow out Christ's Righteousness for Pardon and Justification, and yet that Holiness of Heart and Life must ascertain unto Ʋs the Efficacious Interest we have in such a Righteousness to change our State, and so evidence it to be no Dream and Delusion. Alas! when we come to partake of the Priviledges of the Go­spel in our own Righteousness, we do not only come like the Gibeonites with old Garments clouted, Josh. 4.5.and rent upon us, but we are all as an unclean thing, with unclean and filthy Raggs about us, as our Righteousnesses are expresly term­ed by the Holy Ghost, Isa. 64.6. Our Plague sores issue out and defile all our Service, that we have not a Rag fit to put on.

Now the Gospel among its All things ready, Gen. 27.15 provides us the goodly Raiment of our Elder Brother, and takes Care that we be found in Christ's Righteousness, when we are plac'd at God's Table: Hence it is Psal. 45.13. that the King's Daughter is all glorious within, her Cloathing is of wrought Gold. Christ in her, and Christ upon her, his Spirit in­habiting, his Righteousness adorning, makes her truly Noble: Psal. 149.9 And this Ho­nour have all his Saints, that never a Pharisee in the World with the Long Robes of a Self-Righteousness is arrayed like one of th [...]se. Luk 20.46 Christ hath got [...]en thee Raiment that is Ornamental, Rev. 19.13 as well as Covering, for tho' it be a Vesture dipt in Blood, yet it doth not stain thy Rat­ment. Isa. 63.2, 3. Tho' he was red in his Apparel when he trod the Wine press, because the Sprinklings of his Blood dyed his own wear, Rev. 19.8. yet it was made so White in the Blood of the Lamb, that ever since it hath been to the Saints a Suit of Fine Linnen. Alas! v. 14. it would not match your spiritual Vileness, if a Prince should Cloath you in Scarlet, 2 Sam. 1.24. as Saul did the Daughters of Israel, and put on Or­naments of Gold upon your Apparel: But [Page 166] the Prince of the Kings of the Earth brings forth the Best Robe, Luk. 15.22. to Cloath you gorgeously, infinitely be­yond the Attire of all such as are cloath­ed with strange Apparel. Zeph. 1.8. That is the Sixth Case, in which the Provisions of the Gospel suit.

Seventhly, 7 The Gospel hath Sanctify­ing Provisions suited to the Universal Defilements of Spirit, Soul and Body. The Gospel requires Holy Vessels, when it makes ready Holy Victuals. As thou art Filthy, it opens a Fountain to wash in, Zech. 13.1. In that day there shall be a Fountain opened to the House of David, and to the Inhabitants of Ie­rusalem, for sin, and for unclean­ness: It is true, ‘The more full Ac­complishment (as Hutche­son upon the Minor Prophets. one observes) of these things were reserved for the Con­verted Israelites, and therefore are pe­culiarly promised in that Day when they shall repent and be restored, yet are the common Priviledge of the Go­spel-Church in every Age.’ Thus far He. It is a clear Promise of Sancti­fication fulfilled in the Cleansing Ver­tue and Efficacy of Christ's Blood under the Gospel: That Fountain opened is [Page 167](as Mr. Hurst, Supple­ment to Pool's Eng. Annotati­ons. Song 4.12. one calls it) the true Siloam, which purifies and cleanseth every Leper whom God puts into it; and as the same Au­thor observes, tho' the Spouse is to Christ a Fountain Sealed, yet Christ is to Sinners a Fountain opened. For the House of Judah, and the Inhabitants of Jerusalem.] i. e. for every one that is made to look out to Christ, it is open­ed for every one that sees the Necessi­ty of Holiness or Purification from it: These shall be all Purifyed in that Bath which is prepared to cleanse us from all Filthiness and Pollution both of Flesh and Spirit. 2 Cor. 7.1. The Generation of God's Chil­dren are not left to be like that other Generation which is not washed from their Filthiness: Prov. 30.12. But God hath provided that they may be Partakers of his Holiness, Heb. 12.10. last words. The Gospel will cleanse thee of thy Spot, which o­therwise tho' thou wash thee with Nitre, and take thee much Soap, would remain a Spot still, with thine Iniquity marked be­fore me, saith the Lord God, Jer. 2.22. The Gospel brings thee a Laver full of Christ's Blood, and this is the Blood that rinseth all clean, 1 Joh. 1.7 last words. And the Blood of Jesus Christ his [Page 168]Son cleanseth us from all sin. Nitre and Soap, either apart or mingled, are search­ing Ingredients (you would think) to cleanse a Dirty Spot! but alas! tho' Man seeks out many Inventions, Eccl. 7.29. to try to wash himself clean, yet it will not do for a Garment spotted with the Flesh, Jude v. 23. if God search this out; nothing will fetch out Sin 'till we dip in Jordan, 2 Kings 5.14. Psal. 44.21 Isa. 9.5. 1 Joh. 5.6. nay, not only wash in Water, but with our Garments roll'd in Blood, i. e. the Blood of Christ, who came by Water and by Blood, for our Spot to fetch it out clean, Rev. 1.5. being said to have loved us, and washed us from our sins in his own Blood. The Gospel provideth suitably to our Pollution, Heb. 9.13. for it sanctifieth to the Puri­fying of the Flesh, 'till we are made meet for Communion with the God of the Spirits of all Flesh, Numb. 16.22.even sanctified in Christ Jesus, 1 Cor. 1.2.

Eighthly, 8 The Gospel hath Rich Pro­visions for the Poor Saints, tho' never so impoverisht, lowly in Mind, or Poor in Spirit. The Gospel abounds with the Liberality of the Grace of God, to sup­ply the Poverty and Wants of all Men in Christ. Tho' thy Transgressions have beset thee, and the Iniquity of thy Heels [Page 169]have compass'd thee about, that thou art now like the Man in his way to Jericho, that fell among Thieves; yea, Luk. 10.30 thou may'st cry out with Micah of the Danit [...]'s Plunder, Judg. 18.24. They have taken a­way (tho' not my Gods, to Complain just like him, yet) the Image of my God, mine Original Perfection, as I was made once like him, my Knowledge, Righteousness, and true Holiness, and what have I more? Well, be it thus, here is enough left thee still to be a poor, broken Petitioner at the Throne of Grace, crying out for a New Stock to set up with Christ, in whom are hid all the Treasures that will make thee Rich agen. Col. 2.3. Art thou Poor? Luk. 22.21 thou may'st be Rich to­wards God. When thou art got to the Gospel, thou art got to God's Treasury, which he unlocks, to make known what is the Riches of the Glory of this Mystery among the Gentiles, Col. 1.27.

Ninthly, 9 The Gospel hath Full Provi­sions, suited to the Condition of empty Sin­ners. There be Lengths and Breadths in the Love of God, that will give thee full measure, Luk. 6.38.pressed down and running over. Thou art empty in thy self, and till He refresh thee with his Loving-Kindness, Prov. 7.18. [Page 170]thou canst not take thy Fill of Love. Hast thou ever met with the Emptiers, that have emptied thee out? Nah. 2.2. The Gospel hath Provisions to come in and fill up all that empty space again. Tho' at home thou art like her that is empty, and void, and wast, Nah. 2.10. as Nineveh that was once full of Men, Counsel, Treasures, yet af­terwards emptyed out of all, so thou hadst once the sensible Manifestations of one that lodg'd in thy House to fill thee, but now at home empty; and also tho' abroad, like Naomi, thou hast gone out upon some Oecasions full, if thou hast gone to an Ordinance, thou hast it may be sometimes carried much of the Pre­sence of Jesus Christ with thee, yet the Lord (to try thee) hath brought thee home again empty, Ruth. 1.21. yet still the Gospel hath Provisions suited to thee, that when most sensible of thine Emp­tiness, thou may'st receive thy measure, and not like proud careless Boasters, who presume on something when they have nothing, Luk. 1.53 Joh. 1.14. last words. be sent empty away. Thou hast to do with one that is full of Grace and Truth, and with one besides, of whose Fulness thou mayst receive, Joh. 1.16. [Page 171]even one that will never leave thee emp­ty, because he filleth all in all, Eph. 1.23. let it be as low with thee in thy Be­ginning as a sense of Want can make it, yet thou shalt never take up the Complaint of Babylon in thy latter End, Jer. 51.34.the Lord hath made me an empty Vessel.

Tenthly, 10 The Gospel hath satisfying Provisions, suited to the Condition of Long­ing Souls,Matth. 5.6.that hunger and thirst after Righteousness. Be thou as Dainty in thy Palate Heaven-wards as possible, yet in the Gospel thou hast a God who satisfy­eth thy Mouth with good things, Psal. 103.5. He will not deny Dainties, or withhold Mannah, or keep back the Fruits that thy Soul lusteth after. Rev. 18.14 Thou shalt not be estranged from thy Desire in the things of God, Psal. 78.30 thô thou wouldst eat his Lambs out of the Flock, Amos 6.4.his Calves out of the midst of the Stall, v. 6.and drink his Wine in Bowls. If six Days common Provision at home hath made thee long for Dainties, he hath appointed a Fe­stival upon the Holy Sabbath, when thy Flesh longeth for the Courts of the Lord. Psal. 84.2. This Longing of the Soul may be reduc'd unto Two Heads, Hungring and Thirsting, and the Gospel hath suit­able Things for Both.

1. It hath Satisfying Provisions, suit­ed to Hungry Ones, Psal. 107.9. For he satisfyeth the Longing Soul, and filleth the Hungry Soul with Goodness. There is many a Hungry Appetite hath been brought into his Presence, and be hath filled the Hungry with good things, Luk. 1.53. Perhaps thou art one that hast lost a Meal, thro' a Providential Hand of God upon thee, and where God sets out Food, thou comest the more Hun­gering thither: Some Black Providence may have put on Sackcloth upon thy Soul, Nehem. 1.4. that thou hast mourned and fasted certain Dayes, and lo! a Restraint of the Bread of God whets thee further on: Thou canst not forbear crying when thou art Hunger-bitten, Prov. 30.15. like those Daugh­ters of the Horse-leech, Give, Give; I have been thus long from an Ordinance detain'd, Psal. 109.24. and my Flesh faileth of Fat­ness, I must break out to the Supper now, I can stay no longer in. Well, if it be thus, the Feast is still meet for thee. Christ that Invites thee to sit down, 1 Sam. 30.12. will Feast thee with his Love 'till thy Spirit comes again.

2. It hath satisfying Provisions suited to Thirsty Ones. If thou long'st for some [Page 173]Pleasant Draught, yet the Lord doth satisfie such a Animam sitientem. Moller. Enarr. in Psalmes. Longing Soul, as some do Expound it of Thirst, Psal. 107.9. form pt. before mentioned. Thy Thirst it may be is vehement, but that Ocean in God will suit it, where thou art bid to drink abundantly, Cantic. 5.1. last words. Seeing thou may'st come and drink, it will fare but the better with thee, when thy Soul thirsteth for the Living God, Psal. 42.2. If like Samson thou art ready to dye for Thirst, Judg. 15.18 what can be more suitable to thy Case, than for God to break up the Fountains of the great Deep, Gen. 7.11. 'till thou find an Enhak­kore, the Well of him that cryed, Judg. 15.19. In short, if God cleave a Hol­low in the Rock, and open Christ the true Rock that follows us, 1 Cor. 10.4 thou shalt then be suited, and then satisfyed from the Clefts of it, much better than Samson from the Hollow of the Jaw-bone.

Eleventhly, 11 The Gospel hath support­ing Provisions, and Provisions light and easie, suited to the Condition of Burdened and Oppressed Souls. 1. Supporting un­der Heavy Burdens. 2. Substituting Light and Easie in the room of Heavy ones.

1. The Gospel hath Provisions that are Supporting under Heavy Burdens. Are Afflictions heavy? Do they gall our tender Necks, or fret sadly inwards? yet where our own shoulders sink, the Gospel hath provided to put the ever­lasting Arms underneath, Deut. 33.27. — underneath are the everlasting Arms. Thou canst not perish in Affliction, be­cause in all thine Affliction he hath made Provision; indeed otherwise the Burden would be utterly insupportable, Psal. 119.92. Ʋnless thy Law had been my Delights, I should then have perished in my Affliction: I could not have stood under my Burden, if he had not stood by to lean on. The Redeunt dolores & redeundo erescunt, at tandem op­primunt. Rivet in Psa. 119. v. 92. Vol. 2. pag. 461. Col. 2. Renewal of mine Afflictions, together with their Encrease must have otherwise overcome me: But now as the Case stands, when his Hand presseth thee sore, Psal. 38.2. Yet the Lord upholdeth thee with his Hand (too,) Psal. 37.24. when thou fallest into out­ward Calamities, he doth mitigate the Affliction, that it shall not overwhelm thee. A word of Power is prepar'd to bear thee up in his Hands, Psal. 91.12 while lean­ing Melancholly upon thine own, thou art bowed down heavily. Psal. 35.14 Suppose thou [Page 175] touchest the Bier, Luk. 7.14. thou art next akin to one that is carried to his long home, Eccl. 12.5. yet God hath made something ready to sup­port thee, while thou art chief with the Mourners that go about the streets. ibid. He that is better to thee than ten Sons, as Elkanah hath it when he Comforts Han­nah, yea, the chiefest of ten thousand, 1 Sam. 1.8. Cant. 5.10. is better to thee than so many Relations, were they possible, in any kind what­ever. The Gospel hath such support­ing Provisions, as will keep thee at the very Grave's mouth from sinking, where others slide in.

2. The Gospel hath Provisions that substitute a Light and an Easie Burden in the Room of Heavy ones. If thou hast a Burden upon thy Back, a Burden up­on thine Hands, yea, one upon thine Head, and a heavier Load at Heart, yet the Gospel is ready to exchange them, and afford thee so light a Yoke, thou needst not call a Burden: If thou dost, yet still with Christ thou mayst say, it is a Burden is not heavy, My Yoke is easie, and my Burden light, Matth. 11.30. Christ doth not leave his People to do all in their own Natural Strength, it is the Covenant of Works that serves [Page 176]the Worker so; Christ makes it easie to hold his Yoke, because his Hand lightens it, while his Hand holds it on us. Isa. 30.20. Tho' thou hast eaten the Bread of Affliction that lyes heavy at thy Heart, yet he hath prepared thee a Table of Bread to digest easier, while he appoints it thy Meat and Drink to do the Will of God; Joh. 4.34.her ways are ways of pleasantness, Prov. 3.17. For tho' it be hard in it self to bear the very Gospel Yoke, yet it is not hard, when thou hast strength to bear of him. Psal. 78.39 He remembers that we are Flesh, and therefore provides his Spi­rit to be willing, when our Flesh is weak. Christ is a Master that will not deal like others. Sin was imperious, Satan cruel, other Lords that have had Do­minion worse than Hagar's Mistress, Sa­rat, that dealt hardly with her, Gen. 16.6. but Grace is order'd to deal with Thee gently, as David charg'd his Captains to deal gently with the young Man Absa­lom. 2 Sam. 18.5.

Twelfthly, 12 The Gospel hath Establish­ing Provisions, suited to the Condition of wavering and unsteddy minds. Art thou like a Wave of the Sea, Jam. 1.6. that is driven up and down, and tost, yet the Gospel hath [Page 177]a Rock, not to break or wrack, but set­tle thee, whereon thy Soul may rest. It provides the Author of thine Esta­blishment, God himself, 2 Cor. 1.21. Now he which establisheth us is God: It provides the means of thine Establish­ment, the Grace of God, the sure Do­ctrine of Grace, that thou mayst know what to believe, and what to Practise, instead of the Craft and Sleight of Cun­ning-men. Eph. 4.14. Heb. 13.9. It is a good thing that the Heart be established with Grace, not with Meats; as if he had said, The substance of the Gospel will, but the sha­dows of the Law will not afford an esta­blisht Posture for you. The Gospel suits unto the settling of the whole, or of any part that needs it. Do you want Footing? it hath laid the Path-way to Heaven, and cut it out upon the Rock the tryed way thither. Would you Catch, and meet with sure Hand-hold? it provides you that which is fit to fasten on, that you may lay hold upon Eternal Life. 1 Tim. 6.12 It hath Establishment for gidày Heads, and enough for any gracious Hearts. It will keep you steddy in the Centre, that you shall not, like others in the Circle turn always round. Briefly, it hath all that [Page 178]can be suited to perfect, stablish, settle you, 1 Pet. 5.10. last words. The Ele­gant variety of the words may denote the highest Degree of stedfastness, an establishment that can never be over­thrown. The last words, Fundare, est Radi­cem ipsam gratiae ma­gìs-magis (que) infigere. Ames in Pet. Job 19.28 settle you, seems to have a reference to the secu­rity of the Root, and shews that Grace is of a settling Nature unto all that have the Root of the matter in them. Grace without will find out the smallest measure of it within, to secure and fix the Subject, that it shall not be moved away from the Hope of the Gospel. Colos. 1.23

Thirteenthly, 13 The Gospel hath streng­thening Provisions, suited to the Condition of weak Souls. Tho' thou hast lost some of the Power which was given thee from above; i. e. tho' the exercise and and actings of Grace be low, yet the Go­spel hath got ready to encrease Grace, and strengthen its Principle within thee, when thou canst not of thy self strengthen the things which remain that are ready to dye, Rev. 3.2. tho' thou art, as to spirituals, sad­ly pin'd away, yet God hath provided such a Hearty Meal for thee, that yet again out of weakness thou may'st be made strong. Heb. 11.34 Tho' thou art so weak [Page 179]of both Hands, thou canst not keep thy hold, he hath got such a Feast to put thee into Heart, as will make thee thou shalt not let it go. Tho' thy New Crea­ture be yet so weak, it will only lye in Arms, yet thy nursing Father is ready to open its Mouth to speak; Psal. 8.2. for out of the mouths of Babes and Sacklings hast thou or­dained strength: He opens the Lips, He loosens the Tongue of the spiritually suck­ing Infant, that the New born Babe in Christ shall give the Glory due unto his Name, and say, Psal. 29.2. Thô I a Little Child am weak, yet Oh my Father, Psal. 89.8.who is a strong Lord like unto thee!

Fourteenthly, 14 The Gospel hath succour­ing Provisions, suited to the Condition of Tempted Souls. The Devil may suggest a Defect in Gospel-Grace, as if there were nothing that did suit among the All things with thee, but in this very Case of his Assaults, it hath succours, and brings the Anchor of the Soul to throw out, while Satan makes the Storm. Heb. 6.19 Tho' he hath deluded and bewitched with his Sorceries, Acts 8.11. thou may'st bid him stand now with thine Enchantments, Isa. 47.12.and with the multitude of thy Sorceries, wherein thou hast laboured from thy Youth, if so be thou shalt be able to profit, if so be thou mayst [Page 180]prevail: (to allude to that Challenge of the Holy Ghost made to the Babylo­nian Confidence of old.) Make ready thy Snares and Devices, 2 Cor. 2.11 Job 2.5. of which we are not ignorant, put forth thy Hand, and now do thy worst; here is that in the Gospel, Satan, which will put thee to everlasting Silence, Mark 5.9. thô thy Name be Le­gion, and thou hast many with thee, here be All Things against thee. Deut. 32.4 The God of Truth hath prepared to rebuke thy Lyes, and the God of Peace to tread thee un­der Foot; Rom. 16.20 the God of Power will tye up thine Hands and stop thy Breath, and strike thro' the Leviathan that hath troubled the Holy Waters, even Levia­than that piercing and crooked Serpent, Psal. 27.1. and will wound the Head of the Dragon (of this presumptuous and accursed Dragon) in the Waters. Psal. 74.13 The Provisi­ons of the Gospel are succouring; it will relieve thee to meet with a Gospel that makes a greater opposition to Satan, than Satan can to Thee; to meet with a Gospel that lays open the Care in the Heart of Christ for thee, to appear and withstand him while he winnows, Luk. 22.31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may fift you as Wheat [...], signi­fies to shakt, or stir vio­lently up and down.. To sift you.] The De­vil [Page 181]would shake the Corruptions in the Heart together, that Grace should be invisible, and all buried in them; but Christ's Intercession is a security to these Graces, and keeps them he shall not sift or jogg them out of their Place.

There is a Good Spirit in the Gospel provided against the Evil one, either to drive him from, or to deal with him on us. Tho' thro' Satan's continual In­jections and Suggestions thou art grie­vously vexed with a Devil, Mat. 15 22 yet the Angel of the Lord encampeth round about them that fear him, and delivereth them, Psal. 34.7. Art thou assaulted by the strong man armed? Luk. 11.21, 22. yet the Gospel brings a stronger than He into the Field, that looks always well to thee, and will not suffer the Devil to be too long upon thee, Eph. 6.12. or Principalities and Powers to wrestle too much against thee. Art thou Con­versant in some Plat he hath beset about with Wiles? yet here is the Wisdom of the Seed to supplant and counter­work the subtilty of the Serpent, that thou mayst stand against the Wiles of the Devil, Eph. 6.11. In the Gospel, the Lord taketh Care that there hath no Temptation taken you, but such as is com­mon [Page 182]to Man; and God is Faithful, who will not suffer You to be tempted above that ye are able, but will with the Tempta­tion also make a way to escape, that ye may be able to bear it, 1 Cor. 10.13. God shews you in the Gospel, that he intends no Temptation but what he will thro' his succouring Help make you fit to bear; be they what Tryals (suppose) or incitements to Sin they will, either God tries, or Satan tempts, or our own Lusts entice, they are but slight mat­ters, and never rise above the common measure: God doth not suffer you to be over-rated, he doth not exact, nor will he allow to be exacted more on you than others. Eph. 6.16. If Satan winnow you, God will order it to blow away your Chaff: If he throws his Fiery Darts up­on you, God will have it consume no more than burn up your Dross. Tho' ye fall into divers Temptations, Jam. 1.2. yet the Gospel provides a Saviour that hath suffered being tempted, who is able to suc­cour them that are tempted, Heb. 2.18.

Tho' the Devil haunts thee with De­spair, or casts in Black and Blasphemous Thoughts upon thee, yet the God of Peace shall bruise Satan under thy Feet [Page 183]shortly, Rom. 16.20. The God of Peace.] Tho' the Devil comes in with War, and may suggest God an Enemy, yet there is Peace from God towards thee: 1 Pet. 5.8. Tho' your Adversary the Devil be that Roar­ing Lyon which goeth up and down, seek­ing whom he may devour, yet thou shalt tread upon the Lyon and Adder, (that old crooked Serpent that hath so often Poy­soned, or tormented thee with his Sting) the young Lyon and the Dragon shalt thou trample under Feet, Psal. 91.13. Tho' a Messenger of Satan buffet thee, 2 Cor. 12.7 the Lord knoweth how to deliver the godly out of Temptations, 2 Pet. 2.9. Tho' the De­vil should cast some of you into Prison, yet the Gospel hath Provisions still to suc­cour you, even where Satan's seat is. Rev. 2.13. Heb. 2.10. Mat. 9.34. ch. 12.34.The Captain of our Salvation will pro­tect you against the Prince of Devils. Here is not only a Shield and a Eph. 6.17. Eph. 6.11. Hel­met of Salvation, but the whole Armour of God to secure you against all his Fie­ry Darts, 2 Cor. 12.9 and His Grace sufficient when you are tempted of the Devil. Matth. 4.1. In a word, there is all; and when he goes about to cause thine Heart to despair, Eccl. 2.20. he shall never discover it of this Gospel, that it is not entire, wanting nothing. Jam. 1.4.

Fifteenthly, 15 The Gospel hath Cordial Provisions, suited to the Condition of Faint­ing Spirits. Judg. 19.5 Thou may'st comfort thine Heart with a Morsel, when thou hast eaten other sorrowful Meat, Job 6.7. or with a Cordial to fetch thine Heart again, that will even fill thy Mouth with Laughter, Psal. 126.2 after thou hast minglea thy Drink with weeping: Psal. 102.9 Psal. 13.2. Tho' thou hast sorrow in thine Heart daily, and art shook with continu­al Feebleness of Mind, yet He that made thee, can speak a word that shall make thee be of good chear, thou shalt eat thy meat with Gladness, when He hath join'd and created singleness of Heart, Acts 2.41. In the Gospel he hath it ready for thee: Tho' thou a Poor Creature faint­est, yet hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the Ends of the Earth, faint­eth not? Isa. 40.28. He doth not flag in his Power, thô an Arm of Flesh hangs dangling from the Bone, by a little skin that holds it. It may keep thine Heart up, to think that neither the Hand, or the Heart of God is ever cast down. The Ministry of the Gospel is to be a Cordial, to keep thine Heart, and cheer up thy Spirits: see 2 Cor. 4.1. Therefore [Page 185]seeing we have this Ministry, as we have received Mercy, we faint not: and v. 16. for which cause we faint not. It is a Cor­dial that warms, when thou hast suckt in other Spirits, and gat no Heat by them. 1 King. 1.1 16.

Sixteenthly, 16 The Gospel hath Quieting Provisions, suited to the Condition of Trou­bled Minds. Mal. 4.2. It hath a Sun of Righte­ousness to shine after God's Face hath been long hid: Job. 16.2. If miserable Comforters disturb, here is a merciful Creator quiets thee. When other Comforters are Phy­sicians of no value, Job 13.4. too weak and unskil­ful to remove or repel the Disease that troubles thee, the Gospel is afforded, that we might have effectual Remedy; or, as the Holy Ghost by the Apostle, that we might have a strong Consolation, Heb. 6.18. That is, as Dr. Ow­en on the Hebrews, Vol. 3d. Fol. a Learned Man glosseth it, prevalent against opposition. It is able to still the Causes of our unquiet Tu­mult, and suppress the furious Agitations that roll within our Breasts. Tho' thou hast Great Troubles, Job 15.11 yet the Consolations of God are not small with us. Tho' thou al­so as well as the Wicked dost sometimes look like a Troubled Sea, Isa. 57.20. yet with this Dif­ference, he remembers God and is troubled, Psal. 77.3. whereas in the multitude of thy Troubled [Page 186]Thoughts his Comforts delight thy Soul, Psal. 94.19. The Gospel is so universally con­trived in the whole Frame of it, thro' all its Counsels, Promises, Experiences, that when He giveth Quietness, there is none can cause Trouble. Job 34.19. He hath sweet Morsels to roll under thy Tongue, after thou hast taken bitter Pills from him, This is my Comfort in mine Affliction. Psal. 119.50. God hath so suitably provided Gospel-Grace, and so order'd it in all the Tribulations of his Children, Cant. 2.3. that they might be encoura­ged to rest quietly under his shadow, who shakes down some Fruit into their Laps, as a Testimony that he doth know their state, Col. 4.8.and will comfort their Hearts: And therefore be of good cheer, 1 Thes. 4.18. and comfort one another with these words.

17 Seventeenthly, The Gospel hath Resolv­ing Provisions, to answer thy Scruples, and remove all thy Doubts and Fears. The Soul oftentimes puts such Questions a­bout its own State, that it needs a Mes­senger with it, and an Interpreter one of a thousand, Job 33.23. Sick Souls as well as Sick Bodies do require an able spiritual Doctor by 'em, to shew unto Man his uprightness; i. e. Arth [...] Jackson, Vol. 3d. 4to. To shew how he must come to be presented Righteous [Page 187]and upright in the sight of God; Ad expo­nendum Ho­mini, i. e. pro homine in usum ho­minis. Mer­cer in loc. Isa. 19.18. Dan. 5.16. and whether the Sick or Doubting Party may be yet in such a Case. Now for this an Interpreter is requisite; not on­ly a Man that can speak the Language of Canaan, but also read the Hand-wri­ting which the Finger of God's Spirit hath written, tho' in so small a Cha­racter, that he who carries the Book may not read the Hand: Such a Text-man is call'd an Interpreter, and an Interpre­ter one of a Thousand, or as Multis è millibus u­nus. Mr. Mat. Pool, Morn. Ex. Giles's in the Fields. some read it, One of many Thousands. Dissolving of Doubts was one of the things that made Belshazzar's Queen conclude of Daniel, Dan. 5.11, 12. that the Spirit of the Holy gods was in him. Oh! what Spirit then is that in the Gospel, that will resolve thy Soul Doubts, Acts 8.22. and tell thee if perhaps the Thought of thy Heart may be forgiv­en thee? that will untye the very Knot that lay upon thy mind, thou didst not dare to utter? This is an Interpreter in­deed, one of a Thousand, one of ten Thousand Casuists; He is one that speaks as never Man spake. The Spirit of God is one that can speak in us, when a Man, Gal. 1.8. or a meer Angel frrom Heaven could only speak to us. It may be, [Page 188]with Naomi, Ruth 1.20.the Almighty hath dealt ve­ry bitterly with thee; and perhaps, as Dr. Tho. Fuller, Comment. on Ruth. pag. 122. one Notes it, thou makest sour Faces, whilst thou canst not resolve the Doubt, whether with Ephraim thou art God's pleasant Child, Jer. 31.20. or no; yet the Gospel hath a Spirit will search this out, Psal. 44.21 be­cause it searcheth the Deep Things of God. 1 Cor. 2.10 If there be never so many Dark cir­cumstances in thy state that puzzle thee, yet do not Interpretations belong to God? Gen. 40.8. He is a Revealer of Secrets, Dan. 2.47. Act. 27.23. and will tell thee whose thou art, and whom thou servest; Dent. 32.4. yea, a God of Truth that will not belye thy Case. Ah! thou art of­ten at a loss to know what God would have thee do, but God hath made Pro­vision in the Gospel to shine upon thy Path, and make thy way clear, that when the Spirit bids thee go, thou shalt go on with thy Duty, as Peter did with the Three Men from Cesarea, doubting nothing, Acts 11.12. There's not a Scruple you make, but the Grace of God can make reply to it: Not a Knot, which either the Devil or your own Fearful Hearts may tye, but the Sword of the Spirit waits to cut in sunder; Eph. 6.17. that in whatsoever you doubt, you might go [Page 189]into the Sanctuary and enquire, Psal. 73.17 Phil. 3.15. and God shall reveal even this unto you.

18 Eighteenthly, The Gospel hath saving Provisions, suited to the Condition of the Lost Sheep of the House of Israel. Matt. 10.6. Tho' you apprehend that you are in jeopardy every hour, 1 Cor. 15.30. yet the Gospel is prepared to shew forth his Salvation from Day to Day: Psa. 96.2. Tho' you think the Pit is ready to receive you in, Psa. 69.15. and shut her mouth upon you, even Hell, Job 17.1. while the Graves are ready for you, yet the Gospel opens the Everlasting Gates, Psa. 24.7, 9. that you may look thro' a Door of Hope. Hos. 2.15. Tho' you Mourn in your Complaints and make a Noise, Psal. 55.2. yet he can still the Voice of your crying, Psal. 5.2. when he stops the Voice of his Justice, and prepare you to sing of Mercy: Psa. 101.1. Tho' you count it that for your Parts, Ezek. 37.11. Psal. 1.3. your Hope is gone, and your Branch is withered, yet he that planted it by the Rivers of Water, Isa. 55.10. will cause it to bud and spring forth again. In a word, tho' you cry out with those Frighted Mariners in Paul's Ship, Act. 27.20. that all Hopes of being saved is taken away, yet the Gospel still suits your Case, for the Son of Man came to seek and to save that which was lost, Matth. 18.11. He finds you out, tho' you are [Page 190]got where you lose your selves, tho' you are muffled up in shades, 1 Sam. 10.22. or hid behind the Stuff, or covered over with Dust, or disguis'd with Tears, or wrapt in a Mantle of Confusion, Psal. 109.29. you throw in a Fright about you.

19 Nineteenthly, The Gospel hath All­sufficient Provisions, suited to the Conditi­on of wretched Creatures, sunk below the Recovery of any Men or Angels. God can do for thee, what Men, Neighbours, thine Acquaintance, Companions, Bre­thren, nay, thy own Flesh and Blood cannot. The very Called and Chosen of God that are made nigh to Christ, Eph. 2.13. can but stand round about thee weeping, but the Lord can break in with Ten­der Mercies, Luk. 1.78. Psal. 136.23. and in thy Low Estate re­cover thee: I was brought low and he help­ed me, Psal. 116.6. last words. It is the work of God, and beyond the sufficiency of Men; God's Friends may pity thee, but 'tis God himself must favour thee; thou may'st lye in thy Pit while their Eye trickleth down with Tears, Lam. 3.49. but the Arm of the Lord can quickly draw thee out. Isa. 53.1. They may lament thee fallen, but he can lift thee up: I looked and there was none to help, therefore my own Arm [Page 191]brought Salvation, Isa. 63.5. Arthur Jackson upon Isai. 4th. Vol. somewhat changed from the Author's. When God sought but a little Help of Man, to do his People Justice, he found not one ap­pear'd; much more then doth it note an Insufficiency for any Helper besides Him that hath the All-sufficiency of Free Grace and Power, to save Men, tho' sunk in Misery, (thro' an Original Apostacy.) If God should look out for Help thro' the whole Creation round, he would never find any but what himself brings: And He can speak a word, which nei­ther Heaven nor Earth, Angels or Men, ever dare pronounce, My Grace is suffi­cient for thee, 2 Cor. 12.9.

20 Lastly, The Gospel hath Eternal Pro­visions, suited to the continuance of Man's Immortal Spirit. As the Soul must en­dure for ever, the Gospel hath Provisi­ons to make it Happy thro' the same endless Parallel. Jam. 2.5. Do you hope as Heirs of the Kingdom, for a Kingdom that can­not be shaken? why, the Gospel hath such a Kingdom prepared for you, Matth. 25.34. Heb. 12.28. Do you hope for Glory, when you see a Full End of Grace? why, Heb. 6.18. Heaven is the Hope that is set before you. Do you expect more than to be ransomed for a little moment here? the [Page 192]Gospel suits with your Expectation, for the ransomed of the Lord shal return, and come to Zion with Songs, and Everlasting Joy upon their Heads, Isa. 35.10. It is an Eternal Inheritance that is prepared for the Heirs of the Grace of Life, Heb. 9.10. an Eternal Salvation, Heb. 5.9. an eternal weight of Glory, 2 Cor. 4.17. In one word, you can never see a Full End of these All Things, tho' you look towards the utmost Bounds of the Ever­lasting Hills. Gen. 49.26 And thus I have shewn, that as the Feast of the Gospel is full and plenteous, so it is a Banquet of suit­able Provisions that do fit all the Guests of it. And Oh! that now as Man hath try'd to suit them, and Apply them to your Case, so God would by the Appli­cation of his Spirit press these Clusters for you into a Cup of Saving Health.

VII. The Seventh thing is to give some Ac­count, Why it is a Feast with all Things in it.

1. It is so in regard of the Great Foun­der, Reas. 1 who is a God that had All Things to give. It is not the Provisions of a mortal Man, but the Supper of the great King; and no wonder when a King [Page 193]Feasts his Subjects, if he hold a Feast in his House, like the Feast of a King. 1 Sam. 25.36.The Lord is a Great God, and a Great King above all gods, Psal. 95.3. And there­fore the Entertainment he makes, must be a Feast that hath Provisions above all Feasts whatever, a Feast with All Things in it. Song 1.12. The King sitteth at his Ta­ble, and the Feast of a King proclaims a Full Table, and the Royal Founder of Divine Grace makes this Heavenly Fare the greater. If this Great Provi­der were not God, Joh. 9.33.he could do nothing; Nihil dat quod in se non habet: None can supply another with what he hath not himself antecedently; but now All Things are eminenter in Deo, that is, they are dwelling by a Transcendent Fulness in him; he is the God of all Grace, 1 Pet. 5.10. first words; and therefore he gives us all this Plenty. We may say of every Dish made ready for God's Ta­ble, as David spoke of the Materials he had made ready for the Temple, 1 Chron. 29.16. All this Store—cometh of thine Hand, and is all thy own. In himself is the Abundance of All Things, and there­fore the abundant Grace redounds. 2 Cor. 4.15. There is a Full Treasure in God, and therefore [Page 194]a Full Table he hath disht and garnisht forth for us. This is the Lords Doing, Psal. 118.23. and therefore nothing De­fective in it. The Lord had so many Things to give, that he made bare his Ho­ly Arm, Isa. 52.10. that nothing might hang in his way, to obstruct the Com­munication of a Full Gift to us. In a word, he is All, and therefore he hath all ready.

2. The Gospel is a large Feast, Reas. 2 with All Things ready, because, wheresoever God bestows that one Gift, the Lord Je­sus Christ, he gives in all other Things with him. Every Child of God hath a Rich­er Portion than he thinks of, meerly for his Elder Brother's sake: For He that spared not his own Son, but delivered him up for us Gave him up to Death for the Salva­tion of all the Elect. Dickson upon the Epistles.all, how shall he not with Him freely give us all Things, Rom. 8.32. When God provided his Son, he would to magnifie this unspeakable Gift, 2 Cor. 9.15 be­stow a House-full of all other good, that his Family should have Plenty, and eve­ry Day variety. When he parted with his Jewel, he purchased All Things with it. The Price of that dear Blood could not procure less than to buy in all Pro­vision. The Pouring out of Christ's [Page 195]Blood made the Cup of Salvation brim full: Psal. 116.13. So that when we receive of Christ's Merits we receive a full Reward; 2 Joh. 8. we shall not be kept upon Gospel-Grace with Part, when we have Christ that fully paid for All.

3. There be all Things, Reas. 3 because they all spring from God's abundant Love and Goodness: What he gives, he gives with all his Heart, 1 King. 4.29. and he that hath a Large­ness of Heart infinitely more than the Sand upon the Sea-shore, is large in Communicating, and in his Gifts doth not bestow Little Matters on us; Eph. 2.4. But God who is rich in Mercy, for the great Love wherewith he loved us. He put forth his Heart, and then he put forth both Hands for us. The Act of his Will to love us, awakened and call'd up the Mercy of his Nature to appear for us; and from hence where he sets his Love, (as Psal. 91.14. He hath set his Love upon me;) there he provides All Things to shew it. It was such a manner of Love, (1 Joh. 3.1. Behold what manner of Love the Father hath bestowed upon us) that when it ap­pears, makes no less matters of it. All Love overlookt our Defects, and [Page 196]did not think All Things too many.

The Largeness of the Divine Love in making such a Feast ready, may be heightened by a Consideration of his Boun­ty in Common Mercies to us. It is a Royal Act of Grace, that affords us any thing from Court. He is a Benefactor that prepares our own Tables, but the Riches of his Grace proclaim him more Bountiful to furnish the Table of the Lord, Mal. 1.12. and make the Gospel of his Son ready for us. It was Love and Bounty that filled our Cup to the Brim with com­mon Mercies, Psa. 116.13. but it was a larger Love than this that made the Cup of Salvati­on overflow. It was Love and Boun­ty that gave us Corn, that we ever see or hear of the Shocks of it to come in in their Season, Job 5.26. in the Appointed Weeks of the Harvest., Jer. 5.24. but it was a Larger Love that hath given us of the Corn of Heaven. Psa. 78.24. It was Love and Bounty that he hath given for the Use of Man, to drink of the pure Blood of the Grape, (as Wine is called among that Inventory of the Good Things of Men, Deut. 32.14.) but it was infinitely more that he gave us Blood to drink, Rev. 16.6. even the Blood of Jesus Christ. Oh! what a Large [Page 197]Love was that, Isa. 63.3. to give us one that should tread the Wine-press of his Fa­ther's Wrath! This was infinitely be­yond the common Bounty that made our Presses to burst out with New Wine! Prov. 3.10. Oh! Love Emphatical! God so loved the VVorld, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting Life, Joh. 3.16. If God had not left it upon Record, with a so he loved us, we had never had, no nor ever heard of such a Royal En­tertainment, as the Riches of his Grace in Christ. Herein is Love, 1 Joh. 4.10. not that we loved God, but that He loved us, and sent his Son to be the Propitiation for our sins: Oh! what a Present, what a Gift of Love, 2 Cor. 9.15 what an unspeakable Gift is here! we may call the Gospel with an Emphasis a Love-Feast, a Feast filled in­finitely more with Love than those [...], those other Feasts of Charity, Jude v. 12. which were no more than Banquets of Love: The Ground of these An­cient Love-Feasts was Provision for the Poor Brethren, and preserving mutual Love among themselves. Jenkyn upon Jude. Fol. pag. 111, 112. * These were Suppers used in the Primitive Times, either to mani­fest their Brotherly Union, or for the Comfort and refreshing of the Poor, in Obedience to Christ's Injunction, Luk. 14.12, 13. Dr. Man­ton on Jude. p. 407. Entertain­ments used in the Apostle's Days, and [Page 198]the early Times of the Gospel to express a Love in the Primitive Christians (and all this was but the Love of Creatures) to one another: But the Gospel is a Feast of Charity that is filled with the Love of a Merciful Creator, 1 Pet. 4.19and a Faith­ful Redeemer to us: His Bowels opened, and he shut up nothing from us; His Affections rolled towards us, and so brought in all to make a full Provision for us. It was a Large Love, and therefore a Little Flock feeds in large Pastures. He was a God Psa. 86.5. v. 15. Psa. 103.8. plenteous in Mercy, Hab. 1.16. and therefore we have plenteous Meat.

4. It is the result of the whole Coun­sel of God, Reas. 4 and therefore no wonder to see the Feast large. The Apostle not only calls it VVisdom, but the Multifor­mis, vel, ut alij red­dunt multi [...]aria Sapi­entia. Bo­dius in loc. p. 368. col. 1. Mani­fold VVisdom of God, Eph. 3.10. The Infinite Wisdom of God did exert it self in such a wonderful variety of wise and mysterious Operations, that he hath laid before us a Ʋniversal Entertain­ment. Manifold Wisdom contriving what Dishes to provide, must needs find out Dainties, and prepare a great many. He that was wonderful in Coun­sel is also excellent in working, Isa. 28.29. [Page 199]He who doth all Things according to the Counsel of his own Will, Eph. 1.11. was a God that could search this out, Psa. 44.21. even a Spiritual Feast with All Things ready. The Apostle argues it, Eph. 1.8, 9. VVherein he hath abounded towards us in all wisdom and prudence; — according to his Good pleasure, which he hath purpo­sed in himself. Inculcat, nihil hìc temerè, ni­hil inconsul­to ne (que) for­tuitò conti­gisse. Idem. pag. 369. col. 2dâ. The Lord did nothing rashly, or unadvisedly, or by chance, but carried on the whole Platform of the Gospel by Wise and Prudent Coun­sels. The Wisdom of God had the ma­nagement and ordering of all that was ever made known by the Foolishness of Preaching to us: 1 Cor. 1.21 And this was suffici­ent to find out All Things for us, that his understanding was infinite. Psa. 147.5. A Divine Contrivance could find out all the Dain­ties that any Poor Soul could ever want or wish: I VVisdom dwell with Prudence, and find out Knowledge of witty Inventi­ons, Prov. 8.12. Wisdom searcheth, and discovers to us how his ways are past find­ing out. Rom. 11.33.

5. It is a Provision against All Evils, Reas. 5 and therefore nothing less than All Things would serve us. A Poor Soul that doth find it self to be in Tempta­tions [Page 200](it may be) more abundant, in difficulties above measure, 2 Cor. 11.23. in Afflictions more frequent, in Deaths oft, and tho' long brought up under the means of Grace, yet (perhaps) that Soul is still ready to cry out, I was almost in all evil, in the midst of the Congregation and Assem­bly, to allude to Prov. 5.14. tho' I have lived under Means, yet still I need Mer­cy. Now what would have prevailed to have done such a Soul good, if all Grace had not abounded towards us. You have seen before what a multitude of Cases meet, some in one, some in ano­ther, many or them uniting and centring in the same Person: Now God hath provided All Things, that in our very dividing of the VVord, 2 Tim. 2.15 we might have enough to give to every one a proper Por­tion, and you might all find some. In many things we offend all, Jam. 3.2. and we had need of all, Rom. 5.18. that Judgment might not pass upon all unto Condemnation. We fell in­to all sorts of Misery, and we had need of all sorts of Mercy.

6. It is to procure all Happiness in God's Favour here, Reas. 6 and his Full Presence here­after; and therefore he provides all things accordingly. To invest us in the [Page 201]Possession of all Good, it was necessary there should be the Provision of all Good Things. The Means must be correspon­dent to the End. All Men indeed are not saved, but yet the Gospel is (as the Apostle said he became) All Things, 1 Cor. 9.22 that it might by all means save some: As the Apostle tries to pull this way, and that way, and the other, Zech. 3.2. if he might pluck a Brand out of the Fire, and save it any ways from burning; so the Gospel comes in with this and that and the o­ther Provision, even All Things ready, if it might but with any of them save us. Nothing must be excepted in the means, if we attain the End of our Faith: 1 Pet. 1.9. There must not be one Link of the Chain drop, if we are drawn to Hea­ven. There must be Election to Grace, or there can be no Effectual Calling, no Adoption, no Justification, no San­ctification, no Perseverance in Grace, (I mean the State of it) and there must be all these, or no Glorification after. So that All Things must be provided to begin our Happiness in God's Favour here, and to perfect it in his full Pre­sence hereafter. The Gospel is to ad­vance us, and therefore the All Things [Page 202]are the many steps to it. You can ne­ver ascend from the Bottom to the Top of Jacob's Ladder, Gen. 28.12 if you do not pass thro' many Rounds between.

7. God hath been always providing; Reas. 7 providing before Time, providing in Time, providing early, providing late, even to this moment, and therefore in the issue we must needs have rich Pa­sture. Prov. 4.7. It is impossible but with all his Gettings, he should have got in all Things for us. The Gospel-Blessings he hath brought to your Ears (tho' of ye­sterday in the report) are the result of his Counsels that were of old. Job 8.9. Isa. 25.1.The Anci­ent of Days was not idle, Dan. 7.9. Job 38.4. before the Foundations of the world were laid, but was employ'd in accomplishing our Happiness, Heb. 3.4. after he had built all Things in time. It was before the Sons of the Morning shouted, Job 38.7. that he was making Supper ready. Before the very VVorlds were frramed by the VVord of God, Heb. 11.3. his Grace was a laying in of all Things in order. The Apostle takes great No­tice of the Antiquity and Eldership of Divine Grace, Eph. 1.4. and carries up the Date of it into an Eternity, a parte ante, before the Foundations of the World. [Page 203] Nature is young, but Grace is the First­born of Heaven. The great God was cutting out this work in Eternity, which we see in Time made up into such a Coat of divers colours. Gen. 37.3. It was an Eter­nal Purpose, and therefore such full and various Preparations; according to the Eternal Purpose which he purposed in Christ Jesus our Lord, Eph. 3.11. It is a Feast so large, because so long a getting.

Reas. 7 They are all Things that God's People may have enough without meddling with any Things forbidden: Luk. 6.38. It is measure running over without a Grain from the Devil's Heap. We have a Full Table from God, that we might not Covet of any Dish he hates: Gen. 2.16.17.—of every Tree of the Garden thou mayst free­ly eat, but of the Tree of Knowledge of Good and Evil, thou shalt not eat of it.Mr. Coop­er. Morn. Exer. at Giles's in the Fields. p. 84.He grants him a vast Latitude to eat of all freely, that he need not be strait­ned to eat of that one Tree excepted. So in the Gospel it is all lovely Grace, that you might not cry after one Be­loved Lust. All the Milk and Honey, Num. 13.27. the Spice and Balm, the Fruits and Clusters that grow in Canaan, v. 24. that your Mouths may never water after the Leeks Num. 11.5[Page 204]and Garlick, and stinking Onions, the Diet of the old Man in Egypt. He offers the Fatness of the Olive, Rom. 11.17. that, having tasted it, we may never relish the Fruits of the wild Tree agen. You shall have Bread enough and to spare, Luk. 15.17 that you may not whine for Husks, or cry out for the Trough to be fed among Swine. You shall be provided with Grace and Glory, Psal. 84.11 Things here and Things in Heaven, that you might not take up with, or be de­lighted in things viler than the Earth.

9. It is that all Men's mouths may be stopt. Reas. 9 Oh! it is a Silencing Argument that makes God's own People Dumb, without a reply, when he comes to rec­kon up his Mercies, and their foul Mis­carriages: See it in David, 2 Sam. 12.7, 8, 9. (where God is reproving Da­vid by his Servant Nathan the Prophet, for that scandalous Trespass, after he had gone in to Bathsheba,) Thus saith the Lord God of Israel, I anointed thee King over Israel, and I delivered thee out of the Hand of Saul, and I gave thee thy Master's House, and thy Master's Wives into thy Bosom, and gave thee the House of Israel and of Judah; and if that had been too little, I would more­over [Page 205]have given unto thee such and such Things, wherefore hast thou despised the Commandment of the Lord, to do evil in his sight, &c. Now here David's mouth was stopt, the Provision that God made in so many things silenc'd him: He could not plead (after God had graci­ously conferr'd so much upon him) for the killing of Ʋriah, the snatching a­way of Bathsheba, and when God had given him the whole Flock of Israel, to usurp and dress of the Poor Man's Ewe. 2 Sam. 12.3, 4.

So likewise it was a silencing Argu­ment to his Church of old, when he comes to reckon up the Mercies he had bestowed, in that Song of his Beloved, touching his Vineyard, Isa. 5.1, 2. He had planted it in a Fruitful Hill, (but the Slip prov'd naught, there was nothing to be reprehended in the Soil, or the Scituation) He had (also) fenc'd it, (his Providence watched over it, his Pro­tection was round about it, he kept out Thieves and Robbers by Night, Obad. v. 5.that would have stole 'till they had enough; he fenc'd out the Wild Beasts from breaking in, and the subtle Foxes of the Desart from creeping thro') he gathered out the Stones thereof, Ezek. 13.4 (he took away such Hindran­ces [Page 206]as were most likely to marr the Soil) he planted it with the choicest Vine, (no People under Heaven that he had chosen to do these Things for but They, no Vine but that which he brought out of Egypt did he ever plant in Canaan; Psal. 80.8. he chosen the Slip, and therefore the choicest, because the chosen Vine) he built a Tower in the midst of it; (he had plac'd a Tower of Defence to save them, in planting his own Presence there; as a Tower in the midst is a ne­cessary Fortification to Command all the Out-works, and cover them under its Protection; yea, he built a Tower to discern all the Coasts round, and as a Watch-tower to observe all Enemies Postures, or Approaches towards it) he had also made a Wine-press therein; (the very Afflictions he order'd were all de­sign'd in mercy, to press out and save the Liquor of their ripe Grapes, if they had brought forth any) insomuch that when God queries and expostulates here­on with them, it stopt all their mouths. The whole House of Judah, and the In­habitants of Jerusalem are all silenc'd, when God challengeth the Vineyard for their Wild Grapes; every one hereby [Page 207]came to be Convicted in his own Con­science, Joh. 8.9. and could make no reply to God.

Now in the same manner these all things are provided in the Gospel to stop Sinner's mouths, who dare pro­voke him to Displeasure, after all that God hath made ready. I have done thus and thus for thee, Sinner, and made a Large Feast to encourage thee to become my Guest; and what? dost thou kick at my Sacrifice, 1 Sam. 2.29. and slight all my Kindness? I have sent in Provision, and serv'd up one Course after another, and wilt thou despise Mercy, and turn all my Grace to wantonness? Oh! Jude v. 4. it will shut the mouths of carnal, loose Pro­fessors, that God's Hand hath been so open towards them, Rom. 3.19. lat. pt. That every Mouth may be stopped, and all the World may become Guilty before God. Hadst thou trampled upon One Grace, or Two Graces of the Spirit of God pro­vided, thou hadst had of the Swine in thee, Eph. 3.10. but to trample upon the Manifold Grace, all the Grace of God at once, and tread under the Pearl of Price, Oh! Mat. 13.46 what a cloven-footed Swine art thou! God provides all Things to stop all Sin­ners [Page 208]Mouths: Indeed Sinners are natu­rally talkative, and think they have a great deal to say for themselves; in the Parable they all began to make excuse, Luk. 14.18. but however when all things are so openly provided, they can have no cloak for their sin. Joh. 15.22 God now writes it over the Door of their Lips, therefore thou art inexcusable Oh Man, Rom. 2.1. They who fancy they have enough to plead for themselves, will find God hath more, even all to put to silence the Ignorance of Foolish Men; 1 Pet. 2.15 Psal. 39.2. Mat. 26.73 or, if they are not dumb with silence, their very speech will bewray them, Luk. 19.22. Out of thy own mouth will I judge thee. If all things should not work upon thee, yet God will have them all Preacht, that thou mayst be one of them whose Mouths must be stopt. [...], [...]re occlusus est. Angl. He was muzled, as still in the mouth, as a Beast that hath a Bit put into him, or a muzzle laid upon him. Luk. 10.42 And he was speechless, Matth. 22.12. He was so, who thought it so slight a matter to be found where All Things were ready, tho' he wanted the one thing needful. In short, the more things there are in the Gospel, the few­er words such will have to say for them­selves, Isa. 53.6. that turn each one to his way.

Lastly, Reas. 10 All Things are provided, that God may be admir'd and ador'd by the [Page 209]Saints to all Eternity. A rich and plen­tiful Gospel shall cause these to sing, while it makes others silent. The Saints shall stand up for ever in Admiration of this Supper of the Gospel, when they are got to that other Marriage-Supper of the Lamb. Rev. 19.9. And therefore the Second Coming of Christ (when he shall come in the Clouds of Heaven) is set forth by this Blessed Description, Mat. 24.30 to be glorifyed in his Saints, and to be admir'd in all them that believe, 2 Thes. 1.10. As Christ's Personal Glory was a Ray that Shone from Everlasting, Joh. 17.5. Prov. 8.23, &c. so Christ's Sclater on the Thessaloni­ans. Social Glory (or the Glory of the Head in Fellowship and Conjunction with the Members) shall result to his Person from the Prais­es of the Elect. The Saints, Rev. 15.2, 3. having the Harps of God, will admire him in the Song of Moses, and in the Song of the Lamb for ever: Yea, the Saints shall then admire and adore him for those Things which the Angels already look into, 1 Pet. 1.12. last words.

The Eighth Thing is to lay open what Hinderances do make it unto many ineffectu­al. VIII. The Feast of the Gospel meets with [Page 210]very many. Now that we may not suffer any of these Hinderances to slip a­way in the Crowd without Notice, it will be convenient to seize as many as we find, by stopping them at these Two Doors, and shewing first what Hinderan­ces do make the Gospel wholly ineffe­ctual to Sinners; and secondly what Hin­derances peculiar do make it in part to be ineffectual to Saints.

I First, The Hinderances of Sinners that render this Feast of the Gospel ineffe­ctual to Them are numerous, no less than these Eighteen. 1. Insensibleness of the Things of God. 2. Inward Captivity of the Mind. 3. Ignorance. 4. Obstina­cy. 5. Other Banquets. 6. The Cares of this Life. 7. Slothfulness. 8. Prejudice. 9. The General Disesteem which the Go­spel meets with in the World. 10. Bad Company. 11. Carnal Relations. 12. False Teachers. 13. A Conceit of Self-Fulness. 14. Scandals. 15. Carnal Disappointment. 16. Plain dealing. 17. Sometimes open Persecution. 18. God's Righteous Indura­tion, his hardning and giving them up judicially.

First, 1 Hin­derance. Insensibleness of the Things of God, or a Spiritual Death in sin. If we [Page 211]Preach to a Company of Moral Stocks, that are no more affected with the Do­ctrines of the true God, than if we had Preacht up Stocks, and Dumb Idols, and the Doctrine of Vanities, alas! Jer. 10.8. what doth it profit? The Gospel indeed hath En­livening Provisions, as hath been shewn, but there be many nevertheless Dead in Sin, Jam. 2.16. that have not yet received them. Oh! how do we Preach still, as if the Assembly were a Golgotha, Mat. 27.33a Place of Dead Men's Skulls! alas! how small is the inner in comparison of the outer Court among us! how many come to Meetings, that never met with God! how many Graves have the Trumpet sound­ed over, Rev. 20.13 that never yet have opened and given up their Dead! we wait to see that Question graciously resolved in the Affir­mative, Psa. 88.10. shall the Dead arise and praise thee? Some, blessed be the Lord, are made Living Men, because he lives, Joh. 14.19they do, and shall live also. But how do we Preach Christ Jesus the Resurrection to a great many others that never found Life! chap. 11.25 that were never yet awakened! never sensible, never stirred! never had the Beginnings of any Good Work up­on them! These are Dead, Rom. 5.15. [Page 212] Thro' the offence of one, many be Dead; Dead in Sins, Eph. 2.5. Now All Things to him that is insensible, or not spiritu­ally risen from the Dead, are nothing. So long as a Man is Stupid, there comes not a Sigh, or ever one Groan, or Tear from him. Acts 2.37. You must be prickt at the Heart before the Liquor runs: 'Till then, no Pantings, no Desires, no Enquiries, no melting Warmth, no Motions of the Soul towards God. If thou art a meer Carkass in Divinity, or Profession with thy Pulse gone, thine Affections lost, thy Breath stopt, and thou art found but just where Adam (our first Father that sinned) left thee: Isa. 43.27. This will be an insuperable Hinderance to thee, 2 Thes. 2.7 'till it be taken out of the way. And yet this is the Condition, this is the State of eve­ry one by Nature.

Secondly, 2 Hindran. An inward Captivity of the Soul. 1. Under Sin. And 2. By the God of this World.

1. Captivity under Sin is a Hinderance to the Gospel-Feast. If a Man be not in such a stupid, blockish Cafe, as to remain grossly Dead, and altogether in­sensible of the Things of God, but sup­pose him some ways Apprehensive, brisk [Page 213]and lively in his Temper and Deport­ment; yet if sin commands him, he is but a merry Slave still, and a stranger to Gospel-Grace: For so long as a Man is overcome of the evil that doth so easi­ly beset him, Heb. 12.1. he is made a True Slave to it, 2 Pet. 2.19. latter part. Of whom a Man is overcome, of the same is he brought in Bondage: His Iniquities seize him, and carry him off as a Bond-slave, without his own Resistance: A Lust sets upon the Soul and ravisheth her, and whether it finds her in the House, or in the Field, she never like the Be­trothed DamselNisbet upon Peter. Deut. 22.24.Cryed to Christ for Help. This is an easie Conquest, a voluntary Surrender, a Running into the Enemy's Hand. Now 'tis no wonder, that Men are hindred from the Things of God, when their Iniquities withhold Good Things from them; your Iniquities have separa­ted between you and your God, and your sins have hid his Face from you — Isa. 59.2. Sin like a mighty Cord draws the Wicked more and more from God, and then winds so fast about them, they can make no return; Sin at last will hold them in the snare, notwith­standing all their faint Wishings and Would­ings, as some ex­press it. Velleityes to [Page 214]escape, Prov. 5.22. whether they will or no. His own Iniquities shall take the wicked him­self, and he shall be holden with the Cords of his sins. Men first give way to sin, and at last sin Peccata quae nexu­isti, instar Retium & Tendicula­rum sunt, quae vin­ctum te, & constrictum tenebunt, ut te expedire nequeas. Cartwright in loc. twines so close about them, they can never get free, or, by all the Art and Endeavours they use, make it loose its hold. Natural Consci­ence at first makes them start, while it hath beheld how the Snare hath caught them, but afterwards Conscience wasts, and they sin under the Dominion of the Tyrant with more Greedy Delight than ever. This is most notably represented in the Prophet, Isa. 5.18. Wo unto them that draw Iniquity with Cords of Vanity, and sin as it were with a Cart-rope. The Holy Ghost seemeth to speak there of the brisk, active Servants of Sin, who scorn with Ahab to serve it a little, [...] Kings 10.18. but with Jehu will serve it much, as Jehu counter­feits in the Case of Baal's Priests. That draw Iniquity with Cords.] There is a Generation of Active Sinners in the World, that will bring wickedness in by the Hand, if a Temptation be slow-pac'd, and doth not come fast enough alone, or present it self quickly: If Sin with­out should be long a coming, the wic­kedness [Page 215]of their Hearts is impatient, and will go out half way to meet it, Prov. 4.16 for they sleep not except they have done mis­chief; and their sleep is taken away unless they cause some to fall; they hate either to go to Bed, or to rise without sin with them. And sin as it were with a Cart-rope.] Mr. Pool. Engl. An­notations. As Beasts commonly do that draw Carts with Ropes. Arth. Jackson. ‘Whilst others are drawn away to sin, they draw sin upon themselves. It denotes the Great Pains they take, and their toilsom endeavours they use with all possible Eagerness to accomplish what they have contrived.’ They will pull hard, like a Man at a Cart-rope, when he is binding Sheaves in the Field, ra­ther than suffer sin to lye loose upon them, and hazard its dropping off. Now these in this mighty strugling with the Cord, are caught fast in it, and lye bound worse than Samson with the New Ropes, that if they would, they cannot get away. When Sin hath Dominion over them, they are made to do its Drudgery. The Will of the Flesh is put in opposition to the Will of God. Joh. 1.13. If sin therefore reign in your mortal Body, that you should obey it in the Lusts thereof, Rom. 6.12. His [Page 216]Servants ye are, to whom you obey, v. 16. And if you are the Slaves of sin, you are no Subjects of the King that hath made this Gospel-Supper ready, nor will you be able 'till freed to meddle with it.

2. Captivity under the God of this World is also a Hinderance to the Gospel-Feast. The Devil hates the Gospel, and he will allow none of his to love it. He keeps them as much as possible under Blindness, least if they see the light, they should break loose: 'Tis therefore ascri­bed to the Malignant Influence of the god of this World to blind wicked Men, 2 Cor. 4.4. In whom 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 [Page 217]his own Pleasure: He is a Tyrant where­ever 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 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 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 Ʋnderstanding 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 [Page 219] 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 'tis 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 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. 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 [Page 221]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. 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 [Page 222]came from him with it. So Joh. 4.10. If thou knewest Who it is that saith unto thee, Give me to drink; speaking there to the Samaritaness who was Ignorant of him that brought the Provision of the Gospel with him: Christ had there to do with a Poor, Ignorant Woman, that took him for no more than a common Jew, with whom such Samaritans as she had no Dealings, v. 9. How is it that thou being a Jew, askest Drink of me that am a Woman of Samaria, for the Jews have no dealings with the Samaritans? Alas! so long as she continued Ignorant of Christ, she was never the better for all that Living Water in him! tho' it was Jesus, he would not save her, so long as she lookt upon him as a meer Jew, and wanted an Eye to look thro' the Vail of his Flesh, Heb. 10.20 and by Faith see the Son of God in him. Thus, Sinners that have heard of the Gospel will be hindred from partaking of it, so long as they dis­cern not by Faith who provides it. God's Ministers in the Pulpit may say to Sin­ners, Come; God's People may be try­ing to deal with them too in private, and both to see, if they can perswade them into a Love with the ways of Sion; [Page 223]but if Sinners are still Ignorant of Jesus Christ who speaks by his Friends to them, this Feast is an Entertainment that is likely to do no good upon them. Men are apt to conclude we go about to Proselyte them to a Party, Act. 20.30. and draw Dis­ciples after us, and thus it will be 'till they come to believe on Christ, thro' our words to them. And therefore Christ prays for all that should see their Master's Mind in the Servant's Message, Joh. 17.20. Neither pray I for these alone, but for them also which shall believe on me thro' their Word. Not believe on you, tho' thro' your words on Me. 'Tis your Message, but my express Will.

3. Ignorance of the Provisions made ready is a Hinderance to them. Men are Fools and Blind, Mat. 23.17 and don't see what is set before them, no more than who it is that hath got it served Up. Christ al­so reprehends this piece of Ignorance in the same Woman of Samaria, Joh. 4.10. If thou knewest the Gift of God. An Ignorance of what Christ hath, as well as of what Christ is, is an ordinary and frequent Ground of the Sinners Miscar­riage to him. If thou knewest the Gift.] Were thine Heart sensible of the Grace [Page 224]that is now brought so nigh at Hand, it would make it leap within thee, and thou wouldst not rest 'till matters were at another pass with thee. Alas! if you don't know the Gift in the Gospel, you will partake of no Gospel-Grace by it. If you are Ignorant of the Table he hath prepar'd, you will never sit at Meat. If Men have low, carnal Conceits of the Good Things of God, and carry their Thoughts no further than the Letter, when the Spirit speaks herein, it will beget ordinary Conceptions in the Mind, and prove an Hinderance to the Gospel. There will be no Spiritual Application of the Substance, so long as our Thoughts rest and terminate superficially upon some Corporeal Image: This was the Grand Miscarriage of a great many Followers of our Lord, who seem'd to Covet to wait upon him in a Body, with a great deal of Religious Zeal and Forwardness. Our Blessed Lord had Preacht this Do­ctrine of a spiritual Repast, and mani­fested himself to be the Provision which the Soul by Faith must live upon; whereas it begat only in the Or, Ca­pernaites. Jews a gross Conceit of some Literal and Cor­poreal Banquet that Christ aimed at, [Page 225]and rais'd in them a certain Question even to Indignation, as they strove a­mong themselves, saying, How can this Man give us his Flesh to eat? Joh. 6.52. insomuch that Christ taxeth their Igno­rance, by expounding to them his own Doctrine, v. 63. latter pt. The words that I speak unto you, they are Spirit; as if he had said, I have been upon a spiritual Subject, but you have not understood me: I have spoken of a Feast to nou­rish you inwardly, but it is your own Ignorant Fancy that suggests the Cor­poreal Images of other Meats and Drinks, as when ye did eat of the Loaves and were filled, v. 26. Now when the Gospel in the Matters of it is ignorantly mis-inter­preted, it becomes a like Hinderance to it. If it be not apprehended and expe­rienc'd a Feast of the Soul, we shall rest in outward Conveyances, and lose the Kernel by holding fast the Shell. It will be but as if we made Provision for the Flesh, Rom. 13.14. if we receive it not as a Feast of the Renewed Mind, Joh. 4.32. which our Flesh knows not of. We must be spiritually enlightned to know the Things that are given to us of God; 1 Cor. 2.12 for He that is spiri­tual judgeth all things, 1 Cor. 2.15. Be­sides, [Page 226]Ignorance of Gospel-Provisions cau­ses Men to turn the Truth of God into a Lye, and embrace an Error instead of the Truth as it is in Jesus. Eph. 4.21. This is a Hinderance therefore to the Holy Feast we speak of. You are like to be fed with no other Mannah than that which will breed Worms and stink, Exod. 16.20. if you are Ig­norant of the True Bread.

4. Ignorance of the Way by which every one must come, is likewise a Hinderance that keeps from these Provisions. If you take it as a sufficient Act to put forth a little of your own Strength towards God, and rest in Dead Works, it will hin­der your Benefit by the Gospel-Enter­tainment. You must throw your selves upon Christ as Sinners, this is your first Work, to come as you are, and venture upon the Son of God, and af­terwards God's Spirit gradually works such Qualifications that you may come then as Sons and Daughters. 2 Cor. 6.18. The Sub­stance of this is represented in that Di­rectory for Conversion which Christ taught the Jews, Joh. 6.28.29. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, this is the [Page 227]work of God, that ye believe on him whom he hath sent. It is to believe, and not properly to Men indeed by Nature retain such an Impression of the first Covenant of Works, that they know no way of Acceptance before God, but by the way of Works. Hutche­son upon John. work. Such as sit down upon outward Performan­ces, without going forth to Jesus Christ to rely on him by Faith, do assuredly sit upon Thorns, tho' a little slight Cover­ing they have woven, or patcht toge­ther from Works that cometh betwixt, Job 36.32. may at present bear off their Pricking, that now they feel no smart. Faith it self indeed is a Work, but doth not justifie as a * In opposition to all Works, Christ leads them to this one Work, that they believe. And his calling it a Work, doth not import that Faith as 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 [Page 228]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. 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 [Page 229]good, lead me, or, as 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 [Page 230]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 [Page 231]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 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 [Page 232]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. 1.26The 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 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 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 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, 'tis a hard matter to speak of them in cleanly Terms. Sir William Waller's Meditations, p. 47. Carrion upon a Dung­hill [Page 234]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 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 [Page 235]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 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 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 [Page 236]that the Tree was good for Food, and that it was pleasant to the Eyes, she took of the Fruit thereof, Gen. 3.6. 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 [Page 237]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 Gospel-Feast to others. A Man's Affectation of Carnal Praise sets so high an Esteem upon his own worth, [Page 238]that he thinks the Gospel to be little worth to him. Applause blows Men up with Conceits, and instead of eating at a Feast, turns them into spiritual Ephraim pascit ventum & sequitur Eurum, Hos. 12.1. quo sensu homines va­nos & inanes, ambitionis man­cipia & van [...]e Gloriae appe­tentes, frivolis ac inanibus Studiis occupatos, vocamus Chameleontes, & dicimus aere anrâqa; pasci. Rivet in loc. Cha­meleons, 'till they are made as Ephraim that feedeth up­on wind. He that lives up­on this Air, hath a Blad­der must be prickt, before he will take a Plenteous Meal down. Indeeed he that lives in Religion upon Good words and fair Speech­es, Rom. 16.18. or is contented with the Commen­dation of a Professor that owns, or of a Preacher that teacheth Christ, without being in him, Rev. 3.20. and supping with him, is but like Him that dines or sups upon the White of an Egg, as Job speaks, in which he shall find no Tast, Job 6.6. and yet He that can live upon such a Hungry Banquet, will despise the Gospel-Feast. There was an ambitious and vain-glo­rious Temper in the Pharisees, which hath left their Character upon record, Joh. 12.43. They loved the Praise of Men more than the Praise of God. There is scarcely a greater Snare found to draw a Man from the Things of God, than an [Page 239]inordinate Affection to his own Name. This Ambition in Herod broke forth in Blasphemy, and made him receive such Praise of his Flatterers for an Oration, as was due only to God himself in the Publishing Glad Tidings; Luk. 1.19. Act. 12.22.it is the Voice of a god, and not of a Man. But he that could feast upon that Blasphemous Piece of Praise, was turn'd into a vile Banquet himself, v. 23. and serv'd up for Worms.

2. As it puffs Men up with Worldly Pomp and Gallantry. The Pride of Life in the Pomps of Men (of Carnal and Earthy Affections) is an Enemy to these Provisions. Ambitious Men have a huge swallow for the World, but so narrow a one for God, that a little Religion choaks them. The word [...], which we render Pride of Life, signifies the Pride of Ambition to be raised up to Prefer­ments, Dignity, and external Grandure; a Fastuous, aspiring Itch to climb into Honour, the Honour that cometh from Man, without any regard of God, or the Honour which have all his Saints. Psa. 149.9. Now when Men aim to post themselves high, and are Ambitious of Advance­ment into Great Places, affecting Gal­lantry, which is but the finest Scene of [Page 240]Pageantry, in the 1 Cor. 7.31.Fashion of this world that passeth away; they are got too high to stoop to an Entertainment where God giveth Grace unto the humble. Jam. 4.6. If Men once get up to that which they call Church-Preferments (suppose) and stand upon the Pinnacle of their Temple, Matth. 4.5. they often look down with Disdain upon the very Bottom from whence they rise, but with a great deal more upon the Provisions of the Gospel, spread they think so much below them upon that Mountain of the Lord's House near them. Isa. 25.6. Isa. 2.2. Worldly Pomp was ever such a pleasing Garnish upon this World's Dishes, that makes the Table of the Lord, Mal. 1.12.and his Meat contemptible. When Agrippa was come, Act. 25.23. and Bernice with great Pomp, (tho' it was but with great Phantasie (or Fancy) neither, the [...]. Original saith, so little ac­count doth the Spirit of God make, when it speaks of the Great Things of Man) the Gospel doth not signifie much to ei­ther of these two. Festus shining in Pomp and Purple at the Bench, laughs the Gospel to scorn, while Paul in re­lating his Conversion, gives them some account of it; he could not forbear the laying open of his contemptible Thoughts [Page 241]towards the Gospel in the midst of the open Court, but cries out, that all Men might hear, Paul, thou art beside thy self, much Learning doth make thee mad, Act. 26.24. See now what a Hinderance to the Gospel this Worldly Grandure was in the way of the most Noble Festus: Act. 26.26. He hath too big a Name, and Titles too high and gallant to stoop and sub­mit to a Gospel that knock'd Paul down: This as to Festus. And we shall see Agrippa too, that seems to be carried a­way with the Pomp of the World least, yet but almost perswaded, V. 28. Almost thou perswadest me to be a Christian. Oh! this decking, this garnishing, this Glo­ry of the out-side, dazles the Eyes of Flesh, they can see no Feast besides. The All Things look very despicable with Them in the presence of these Bp. Hopkins's Sermon at the Funer, of Algernon Grevil. pag. 75. No­things set astrut. Alas! if there be no more in it but such Bravery as is used in decking the more uncomely part, the Body, it makes up such a gaudy Ban­quet of the Pride of Life for Ambition to feed upon, 1 Cor. 12.23. as hinders the Reception of a better Entertainment. Thus I have spoken of that Hinderance to the Feast of the Gospel from other Banquets which [Page 242]are Spots in Feasts, Jude v. 12. and to Sinners will spoil the Feast where no Spot is. To conclude it, they breed such Worms in the Mind, as first take away the Appetite to Food, and then gnaw out the En­trails.

Sixthly, 6 Hindran. A Conceit of Self-Fulness. This lyes rather inwardly in a Proud Mind un­der Concealment, than in the Pride of Life outwardly. It is when a Man will not be emptyed of his own to receive of Christ's Fulness, Joh. 3.16. nor throw out the Puddle-water to fill up the Vessel with New Wine. Self-Fulness is a Hinderance to the Feast of Fat Things. There is in some, a Tumor Cerebri, as Bishop Rey­nolds calls it Of the Passions, pag. 159. 4to. (mihi.) a Learned Pride, when Men's Acquirements are risen to such a Pitch, that they are too full to admit of any saving Knowledge of Jesus Christ or his Gospel. If the Brain swells with the numerous Volumes of some Heathen Philosophers; nay, if it be only with some lesser Systems and Maxims of Phi­losophy, it may grow too big for the Gospel, and make a vain Philosopher imagine that the Truths of both the Testaments may be crowded into as small a compass, as one did of Homer's Iliad's, [Page 243]that thought they might be contained in a Nut-shell. But these Men's Brains swell, and a Crown of Glory would be thought too little to suit with their great Heads.

There is also in others a Tumor Cor­dis, a Religious Pride that swells them at the Heart, and puffs them up with a Conceit of a Self-Righteousness, 'till they grow too big to enter in at the Strait Gate, or get in at Christ's Table; Matt. 7.13. see Rom. 10.3. — Going about to establish their own Righteousness, have not submit­ted themselves unto the Righteousness of God. Have not submitted.] The Tran­slation is in the Active Voice, but the Original is Passive, different from the word by which We render it, [...]. they were not laid in order. Self-Fulness swells Men so big, that it puts them out of their place, disorders them, that 'till they are laid in order, and in their Right Mind again, Gospel-Provisions will be very ineffectual. Men that have enough of their own, do not use to buy, they live upon their Stock, while others go to Market. The full Soul loaths the Honey comb, Prov. 27.7. He mocks at it, say the [...] Septuagint, and scorns a Dainty [Page 244]Morsel offer'd. A Sinner's full Stomach turns at any Feast provided. If he doth not Vomit up the sweet Morsel he hath eaten, and be emptyed of all his Self-Excellency, Wisdom, Righteousness, Strength, and seem so little that he is nothing in his own Eyes, the Provisi­ons of the Gospel will ('till then) be all nothing with him. In a word, so long as a Man can eat and drink at his own Charges, he will scorn to depend up­on any other Table: And as long as the Soul thinks it self fed well enough alrea­dy, it will hearken the less to Christ to come in and sup with Him.

Seventhly, 7 Hindran. The Cares of this Life. Worldlings plant such a Brake of Thorns in their way, that do hedge them out of God's Pasture; they are afraid of the True Bread, lest they should lose other Loaves for it. When Christ comes to be propounded to them, they have a thousand carking, tormenting Thoughts that rend and tear their minds from him, when they make any offers to sit down with him: Mat. 6.31. What shall we eat? or what shall we drink? or wherewithall shall we be cloathed? how shall the Family be maintained, and the Year brought [Page 245]about? these Things therefore leave a Gap in their Soul, which 'till made up, but not with their Thorns in the Flesh, will keep Christ and their distant Hearts from uniting. Jesus answered, and said unto Martha, thou art careful and troubled about many Things, Luk. 10.4 [...]. The [...]. word is, thou art Divided in thy Thoughts, and knowest not which of thy Matters to unite and fix them on. [...] Pasor. [...], Cares, are Divisions of the Mind, that make it anxious and Doubt­ful where to settle, or what to take up withall. Thus is it in Religion, the Things of God are Preached unto Car­nal Men, the Thoughts of the World it may be for the present are just laid asleep, and the Word knocks up Conscience, which being awak'd for the present in a calm alone without other interruptions, listens to Gospel-Truth, hears it, and in the Hearing a little outwardly ap­proves it, insomuch that the Mind is di­vided between God and the World, and grows anxious which side to choose; but alas! the mischief is, that their Hearts had been sown before with a Field-full of Worldly Cares, just ready to spring up fresh after the Word falls, and im­mediately [Page 246]all Thoughts of Faith and Fel­lowship with Christ are choakt, the Man reverts, his earthly Heart tumbles to his Centre, and instead of a new creature to live upon this Feast, becomes the carking, Earthly, old Man agen. He that received the seed among the Thorns is he that hear­eth the Word, and the Care of this World, and the Deceitfulness of Riches choke the Word, and he becometh unfruitful, Matth, 13.22. Worldlings have their Hearts and their Hands both full of Dirt, and have no room for any Dish of God's in either. Should they put off the World a little, yet it will return, it will follow them into the very Assemblies of God's People, and in a Crowd find 'em out. And alas! a Happy Meeting! they know not how to be so unkind to the World, as to chide it home again: If such Men look a little out towards God, their Dear Idols come weeping about them, and are presently enough to break their Heart to leave them. O curvae in Terras animae, & inanes coe­lestium! Persius. Men's Careful­ness in the Things of the World is their Hinderance in all the Gospel brings.

Eighthly, 8 Hindran. Slothfulness. This is also a Fault that will do the Feast hurt. Ma­ny would like the Provisions of the Go­spel [Page 247]better, if like Tamar's couple of Cakes which she dress'd for Amnon, they might be brought to them into their Chamber, 2 Sam. 13.5, 6. while they are lying upon a Bed of Slug­gishness, as he was upon a Bed of Lust. Nature, saith Ruther­ford's Let­ters, p. 244. one, would have Hea­ven come sleeping to us in our Beds. A Sinner may seem occasionally to run af­ter the Gospel, like a Man that hunts for Venison, yet what doth it profit him, if he be like Solomon's slothful Man, Prov. 12.27. that roasteth not that which he taketh in hunting? I mean, if he be loth to take Pains diligently to apply or pra­ctise the Word he went so hastily forth to hear? if he grows too lazy to lay up some special Truth he hears, he lays out all his mighty Pains in vain. What Good will the Dainties of the Gospel do him, so long as he Vide­tur ad ge­stum desidi­osorum al­ludere, qui­bus ferè mos est manum in sinum aut manicam inferre, aut sub axillâ tenere. Cart­wright in loc. folds up his Arms like the Sluggard, and will be at no spiritual Pains to pick up the Mor­sel ready carved to him? A slothful Man hideth his Hand in his Bosom, and will not so much as bring it to his mouth again, Prov. 19.24. So Prov. 26.15. The sloth­ful Man hideth his Hand in his Bosom, it grieveth him to bring it again to his mouth: i. e. He had rather to indulge his Lazi­ness, [Page 248]sit and look on than eat. So it is a Hinderance to the Gospel when Men choose rather barely to profess it, than be at any Pains to profit by one Discourse of the Grace of God they hear.

Ninthly, 9 Hindran. Prejudice. That is, a Fore­judging of Things or Persons, as if Men were resolv'd to condemn the Cause, be­fore they have heard or try'd it. Men are often angry with a Party, or with a Person, and will reject the Truth, tho' they are convinc'd it is the Truth, meerly because it comes by such Instru­ments, or such means as they have got a Prejudice against. A wicked Ahab did believe Micaiah a better Prophet than those at Ramoth-Gilead, and able to in­form him truly touching the Success of the War between Syria and Israel, but he values neither Micaiah's Abilities in the Spirit of Prophesie, nor yet his Ho­nesty in prophesying Truth, because he hates him, 1 Kings 22.7, 8. And Jeho­shaphat said, Is there not here a Prophet of the Lord besides, that we might enquire of him? And the King of Israel said unto Jehoshaphat, there is yet one man (Micaiah the Son of Imlah) by whom we may enquire of the Lord, but I hate him, for he doth [Page 249]not Prophesie good concerning me, but evil. God's Elijah's would take their Food, 1 Kings 17.6. tho' God should send a Raven to them with it, but the Prejudic'd Ahab's of the World will not meddle with Their's tho' Elijah himself brought it. The Gospel is ineffectual to many by reason of Pre­judice.

Tenthly, 10 Hinde­rance. The General Disesteem which the Gospel meets with in the World. The World represents God's Morsels, as they will one Day find their own Sauce, sowre. They account it a melancholy and uncomfortable Entertainment. Reli­gion is a Diet that will imbitter all their Portion in this Life. They think the Guests that partake of this Supper, (i. e. Separated, Holy Christians) are every one of them like Him in the Book of Job, Job 21.15that dyeth in the Bitterness of his Soul, and never eateth with Pleasure. They cry it up and down in the Streets of Ashkelon, 2 Sam. 1.20. that the Ordinances and Ap­pointments of Jesus Christ are Vessels in which is no pleasure. Hos. 8.8. The Fare of the Gospel is represented by them like John Baptist's in the Wilderness, Mat. 3.4. as Locusts and wild Honey. Thus, its Provisions have got an ill Name by some, and they will [Page 250]not be drawn by the very savour of Christ's Ointments, Song 1.3. so long as this low repute it hath in the World, doth cast in Dead Flies among it, Eccles. 10.1. Dead Flies cause the Ointment of the Apo­thecary to send forth a stinking savour. The Grace of God is not courteously received, but treated ill, tho' it comes with good will to Men. Luk. 2.14. The Dishes of the Gospel by an unthankful, unholy World, are much cryed down, and there­fore when served up are generally much set by, Acts 28.22. As concerning this Sect, we know that every where it is spo­ken against. This Sect.] [...]. This Heresie, saith the Greek. The World concludes it Heresie, and therefore will not re­gard it, tho' it be the Gospel with the Holy Ghost sent down from Heaven. 1 Pet. 1.12. middle pt. Wic­ked Men will Nick-name God's Truth, and then fly from the Truth for the ve­ry Name's sake they gave it. They en­tertain Bad Conceptions of the Truths of God, and are become Judges of Evil Thoughts, Jam. 2.4. and therefore reproach and trample upon good Things under them. The World imagine Fish to be Serpents, and then fly from them, as Moses did, when he cast his Rod upon the Ground, Exod. 4.3.[Page 251]and while it became a Serpent, fled from before it. A vile and a scornful Gene­ration do esteem of the Bread of Life as Stones. Oh! it is a mighty Hinderance to their embracing the Gospel of Christ, that when his Oxen and his Fatlings are killed, Mat. 22.4. they take up these Spiritual My­steries with no more regard, than if it were but the slaying of Pharaoh's lean Kine: Gen. 41.3, 19. But no matter to God's Children what such insinuate, 3 Joh. 10. that prate with ma­litious words, the Children must take their Bread, tho' Dogs bark, and an Enemy calls it Poison. I confess this (saith Paul) that after the way which they call Heresie, Act. 24 14.so worship I the God of my Fathers.

Eleventhly, Bad Company. 11 Hinde­rance. If a Man had some Towardly Inclinations to em­brace the Gospel, yet so long as he go­eth in Company with the workers of Ini­quity, Job 34.8. he will not be able when these Sinners entice him, to consent not, Prov. 1.10. Certain Lewd Fellows of the baser sort do often set upon a Man that is other­wise soberly inclined, even as they assaulted the House of Jason, Acts 17.5. and ne­ver leave 'till they have worn out his So­ber Impressions, that you can read no­thing at last but the Devil's Brand upon [Page 252]him. Exo. 23.2. When Men follow a multitude to do evil, Psa. 42.4. they care not to walk unto God's House in any other Company. The Gospel of the only wise God, 1 Tim. 1.17 signifies nothing to a Companion of Fools that shall be destroy­ed.Prov. 13.20 Psa. 119.61.The Bands of the wicked will rob thee of the Feast, if thou art not one that hast no Fellowship with them. Eph. 5.11.

Twelfthly, 12 Hinde­rance. Garnal Relations. If there were neither Adversary, nor evil occur­rent abroad, yet if a Man's Enemies be the Men of his own House, Mic. 7.6. and a Man's Foes be those of his own Houshold, Matth. 10.36. there is such a Radical Enmity in the corrupt mind of Man a­gainst the Truth of God, as will make their Eye Evil, and their Hand severe towards their own Flesh and Blood. They will violate the Bonds of Nature to fight against Grace. Now this is enough without Special Grace that opens the Heart, to keep the Gospel and its Provisions wholly out of Doors. Men will often hearken to the Voice of their own Flesh and Blood, when a Stranger they will not follow. Joh. 10.5.Ahaziah hearkens to the pernicious Advice of his Mother Atha­liah, for his Mother Athaliah was his Counsellor to do evil, 2 Chro. 22.3. Car­nal [Page 253]Relations will sometimes be very earnest to beat off young Beginners, that they may not take up with the New Man, tho' perhaps assaulting them with that old Argument, that none of their Kindred are called by it, Luk. 1.61. There is none of thy kindred that is called by this Name. You may be beat­en off by such as are related to you, if you be not related as Sons and Daughters to the Lord Almighty. 2 Cor. 6.18

Thirteenthly, False Teachers. 13 Hinde­rance. A cor­rupt Ministry sets the World against the Truth. Unsound Teachers are against Salt, because they have lost its savour. Mar. 9.50. Men's Lyes to make the very Truths of God of no effect with some. When Sinners are beguiled, and thro' the craft and sleight of cunning Men mis-led, Eph. 4.14. their Minds will be corrupted from the simplicity of the Gospel; 2 Cor. 11.3 if they hearken to such as are not Teachers of good things, Tit. 2.3. they will not value the Gospel that hath all good things ready. If they regard vain Talk­ers and Deceivers (as the Apostle calls corrupt Doctors) Tit. 1.10. Teaching things which they ought not, v. 11. it will hinder the Advantage of Gospel-Grace provided. If there be [...]. False Teachers [Page 254]among you, 2 Pet. 2.1. it will greatly damage your receiving the Truth as it is in Jesus. Eph. 4.21 These have a beguiling Ar­tifice to lay their varnish upon the worst Complexion'd Face, and for a well-fa­vour'd Rachel bring in a Leah that is blear-ey'd. Gen. 29.23, 25. They wash over a little false Coin in Doctrine, and then put it off to such as cannot try the Spirits, 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. Shew­bread. 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 Ʋs, 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 Instit. Chr. Rel. fol. 284. Sect. 11. (mibi) 8^o. Learned Calvin calls them, their sharp or sowr Wits will try at an Advantage to render our Feast [Page 255] 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, [Page 256]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 [Page 257] 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 [Page 259]with their Eyes, nor understand with their Heart, and be converted, and I should heal them. This Hardness is Originally from themselves, 'tis their own voluntary Work to contract the sin, and 'tis 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 [...]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 [Page 260]question their Right, and dare not make an Application of the Promises, because they know not by what Authority they can do these things: chap. 11.23 They fear the Feast doth not belong to them, but is appoint­ed and decreed for others, Mat. 20.23for whom (alone, they think) it is prepared. A Saint may be ready to interpret Christ's words absolutely, thou hast no part with me, which yet he lays down no more than Conditionally, [If I wash thee not] thou hast no part with me, Joh. 13.8. They query, what if they should be Dogs, to whom it doth not appertain to take the Children's Bread? Mat. 15.26 but alas! why should this hinder or discourage you? it did not the Woman of Canaan, tho' Christ call'd her Dog expresly, Matth. 15.26. It is not meet to take the Chil­dren's Bread, and cast it to Dogs; as if he had said, the Bread of the House is too good for such a Dog as thee: But this Woman still comes in with a reply of Faith, and seeing good store of Pro­vision in Christ, tho' she were not a Jew by Birth, but a Syro-phenician by Na­tion, Mark 7.26. yet she would not give over, or be content to lose all: If she were a Dog, she would plead with Christ [Page 261]for Crumbs, and gather her Meat under his Table, v. 27th. and she said, Judg. 7.1.Truth Lord, yet the Dogs eat of the Crumbs which fall from their Master's Table; insomuch that Jesus now tells her she was no Dog, but a Daughter of the true Faith of Abra­ham, v. 28. Then Jesus answered and said unto her, O Woman! great is thy Faith, be it unto thee even as thou wilt: As if he had said, thou hast been sueing for Crumbs, but now thou mayst take what Meat thou wilt.

2. Ʋnacquaintedness with the True No­tion of the Gospel. They want Light, and therefore walk in Darkness. They look more to Qualifications for Christ, than to Christ for Qualifications. They would fain see more Works in themselves be­fore they dare venture to rely on Him. But my Brethren, tho' we apprehend never so much unworthiness, guilt, pol­lution and misery in our selves, yet our work is to come to Jesus Christ as we are, that in him and from him we may be made better: For, if you try to place your own Obedience in the Front, and Faith in Jesus Christ at the Foot of the account afterwards, that is, you would arrive to such a pitch of Holiness, to such [Page 262]a measure of Sincerity, to such a De­gree of Brokenness, to so much Fruit­fulness in every good word and work, Col. 1.10. and then you could safely rest on Christ; alas! this is to put a Nought in the first place, and then a Figure in the next; for it is impossible to arrive unto any Degree of acceptable Obedience, 'till Faith closeth with him, who is the ground of all acceptation, This is my Beloved Son in whom I am well pleased, Matth. 3.17. — He hath made us accepted in the Be­loved, Eph. 1.6. There is by Faith an antecedent Union [...]to, and a Being in Christ as the Foundation of all our ac­ceptance with the Father, which I seri­ously profess was the sweet and prevail­ing Allurement when the Spirit of God enlightned me in this part of the Go­spel, and wrought with a Divine Pow­er, to bring me to give up my self as a Sinner to believe in him, having been a long while deluded by this Fatal and per­nicious Mistake, that I must be first a Saint, and then might set up for a Be­liever. But let none from hence misun­derstand me, to plead for a vain Faith, which never joyns with Holiness: I speak only of the order, to shew where Holiness [Page 263]must be plac'd, not against the thing, as prophane Libertines do, to exclude it out of all place. If we look first to Christ, and then to Holiness, we need not, as some weak Believers are apt under Temptation and the Hidings of the Face of God, to question our State, while we bewail a Body of Death; because our Justification, as soon as by Faith we first received Christ, brought us into a Com­pleat State, tho' it hath not brought us, nor will in this Life, to perfect Degrees of Holiness. But if we are preposterous, and look first to such measures of Ho­liness, and then in the second place look to Christ, we overturn all the order of the Gospel, which placeth Christ, or Faith in Christ, at the beginning, and then Holiness immediately to be carry­ing on gradually to our last end. It is as much Satan's Art on one Hand to trouble Souls that have been awakened, by separating Christ from Holiness, as it is the industrious Art of some Men to separate Holiness from Christ. The De­vil accuseth us, because we are not per­fect in our selves, and become our own Saviours; others accuse us, because be­ing perfect in a Saviour, we will yet [Page 264]talk of pressing towards the Mark, Phil. 3.14. 2 Pet. 3.18. and growing in Grace and Holiness; as if Men in Christ were to make the Church a Monster, that is, a Holy Head, and pro­phane Filthy Members; therefore say some, who I am sure have not learnt the Truth as it is in Christ, there is no need of an Evangelical Righteousness, when we are found in Christ's Righte­ousness, no need of our Obedience, poor, imperfect, rotten, because of Christ's which is absolutely compleat and spotless; Alas! this is no more than to tell us, because we are not justifyed by Holiness, therefore we must not labour after Holi­ness, nor pray for Holiness, nor look for Holiness, nor preach up Holiness: I would fain know why our Holiness on Earth should impair Christ's Righteousness more than our Holiness shall do in Heaven? for we shall there in Person be Holy to Perfection, and yet have nothing, after we have been millions of Years thus Ho­ly, but all of it for and in Christ. Now, how can an incompleat Holiness that be sure must be justifyed it self by Christ, injure Christ's Righteousness on Earth, when our perfect and Angelical Obedi­ence in Heaven shall not diminish or [Page 265]eclipse one Ray of this Sun of Righteous­ness to all Eternity? But to return, Mal. 4.2. and in a few words close this Hinderance to the Feast, in reference to such as err about Holiness and Obedience in the mis­placing it, as I began the particular. Let Christians take heed where they place Faith, for if they do not begin with it, they will put that, and Christ's Merits, and their own Obedience too all out of place. It is an excellent Passage to this purpose which I have met with in a Divine that hath also wrote very sound­ly an entire Piece upon the Point of Ju­stification; saith he, in another Anth [...]. Burgess, Spiritual Befinings, 1st. part. p. 249. Trea­tise, ‘As in the Holy of Holies every thing was Gold, or covered with Gold, so all that is accepted with God, is either Christ, or Duties covered with Christ.’ Again, that you may not en­tertain a wrong Notion of the Gospel, take heed, that in your view of sin, you do not spy out more in your own Ini­quities than you do in the very Grace of God, to receive you graciously, Hos. 14.2, 4 and love you freely: And beware that you do not fancy a deeper Red (different from other Death-colours) in your own Body of Death, than is seen in the Blood of Jesus [Page 266]Christ. An Unacquaintedness with the true Notion of the Gospel is a Hinde­rance to the Gospel-Feast.

3. Remaining Ʋnbelief in the Actings of slavish Fear. Reigning Unbelief in­deed is the Property of Sinners, but Re­maining Unbelief is a great Hinderance hanging in the way of Saints. There are Remnants of this Sin to bring you un­der spiritual Sickness and Infirmities, when there be no Ruling Signs-that it is unto Death upon you. There is much Fluctuation in our Hearts, an unsteddy rolling too and fro like the Waves of the Sea, sometimes carried out towards the Shore in Hope, then driven back again to Sea in Fears, whereas our Rock is the same for ever, tho' we roll aside. Oh! were our Faith (says Dr. Sibb [...], Bruised Reed, p. 23, 24. one) as firm, as our State in Christ is secure, what manner of Men should We be! A Saint may be brought many ways low, but he shall be brought no ways under. Now by how much the less it is you live in the Exercise of Faith, [...]. 2.20. i. e. By the Faith of the Son of God, by so much the less in your spiritual State will you thrive by Gospel-Grace. As you want any mea­sure of Faith to digest the Food of God's [Page 267]Word, so much the less of Nourishment and Sweetness you will find in any Mor­sel of it. Jesus said unto him, if thou canst believe, All Things are possible unto him that believeth, Mark 9.23. If you have not, Oh weak Christians, a strong­er Degree, a higher Measure of Faith, your Fears will make you jealous, and suspect the Love of God every time you try to eat and drink in his Kingdom. It is observed of Peter, he never sank in the Waters, 'till he sank first in Fears; when he saw the Wind boisterous he was afraid, and upon this followeth his be­ginning to sink, Matth. 14.30. Fears will suggest nothing but such wrong and un­comfortable Thoughts as these; Well, this Feast of the Gospel is too great for such poor Dust, and too good for so vile a Worm as I, therefore it belongeth not to me. But Oh! take heed of this, let not Unbelief carry it without a check in thy Soul, when it calls the Bread of Life Poyson, or tells thee, thou art damn'd, if thou venturest so far as to meddle with it.

4. Lastly, Refusing to be Comforted. God's People sometimes will not, tho' we take his own words, be satisfied. The [Page 268] Consolations of God are so small with them, Job 15.11 that they will not take this Cup of Conso­lation down,Jer. 16.11.Psa. 77.2. last words. My Soul refused to be comforted, let me hear what I would, it was all one with me. That was Good Asaph's case a while. Now what will All Things avail, when no thing shall be allow'd to comfort you, but you will choose to go down into the Grave mourning? Gen. 37.35 What signifies Moses to tell the Children of Israel, that God had looked upon their Affliction and Bon­dage, and to assure them of Deliverance, that it was now even at the Door, Mat. 24.33 when­as they hearkened not unto Moses for An­guish of Spirit, and for cruel Bondage? Exod. 6.9. It is observable indeed, that at the first Newes of their Deliverance, which Moses brought them from God, they are hugely affected with it, Chap. 4.31. The People believed, and when they heard that the Lord had visited the Children of Israel, and that he had looked upon their Affliction, then they bowed their Heads, and worshipped: Oh! how glad and comfort­ed do they seem that there comes any Relief to alter their Afflicted case at last! Well, but God will yet try their Pati­ence under their Burdens and Adversity [Page 269]a little longer; in the next Chapter Pha­raoh comes, and He multiplies their Bur­dens still more and more, and lo! now the Double Labour of their Bricks and the Stripes of their Task masters upon their Backs, beat them quite out of Heart; in­somuch that at last Moses with all his Ar­guments and Perswasion could no ways still them; for they are resolved to hear, to wait, to trust no longer; they hearken­ed not, &c.

Thus, some of God's Children will seem to be born up notably, when God comes first into their Souls with Com­fort; but alas! if God, to try them, lays them again in the lowest Pit, in Darkness, Psa. 88.6.in the Deeps, immediately their Mountain is overturned, their Sun is set, and the Rainbow of the Covenant blotted out of Their Cloud. They refuse to be comforted, and seem loth to look out towards the Everlasting Hills again. Psa. 121.1. Now hence it is that the Gospel hath been very often (in part) ineffectual (for a Time) to some of God's own Children. To con­clude therefore in a word, your Meat will not strengthen you to flee as a Bird to your Mountain, Psa. 11.1. so long as with Ephraim you remain a silly Dove without Heart, [Page 270]Hos. 7.11. And so much for the Doctri­nal Part.

The Ninth and last Thing propoun­ded in the General method was the Ap­plication of this Doctrine. IX. The Ʋses I de­sign to make (by God's further Assistance) are the Three following, Information, to discover such Truths, Humiliation, to be­wail such Sins, and Exhortation, to be­swade to such Duties as naturally flow from it.

First, I. Ʋse. by way of Information, in these Thirteen Particulars.

1. 1 Inf. We may learn the Fitness of Earth­ly Comparisons to bring down Heavenly Truths to our Capacities. I say, the Fit­ness of Earthly Comparisons, for in this Body of Flesh we have more Earth than Spirit, and need to put on Spectacles to help our weak Eyes. It is a piece indeed of condescending Workmanship in our Maker, to blow up the very Earth and the Things of it into a Glass, and then shew us Heaven and the Things thereof thro' it; which made the Apostle use the same Metaphor, when he was comparing the Knowledge of Believers here with that perfect Sight they should have in [Page 271]Heaven, 1 Cor. 13.12. Now we see thro' a Glass darkly, but then Face to Face. Thus the Holy Ghost declares, I have used Si­militudes by the Ministry of the Prophets, Hos. 12.10. Deus se quodammodò transformat in verbo suo, in quo non loquitur pro su [...] Majestate; sed prout con­gruere videt modulo no­stro, & infirmitati. Ri­vet. in loc. Vol. 2. p. 774. col. 2. ultim. Obs. When God speaks to instruct us in his Word, he doth as it were transform himself, not speak­ing according to his own Es­sential Majesty, but agreeably to the measure of our Frailty. The Scripture often instructs us in Meta­phors, and sets forth our State, Privi­ledges and Duty by them. It was Christ's frequent way of Teaching, Luk. 1.76. who was the Prophet of the Highest, but used * Similitudes may be Preacht out of God's Word, according to the Scope wherein the Si­militude holds. Vines, God's drawing and Man's coming, pag. 25. Similitudes as well as the Prophets of the Old Testa­ment. The Master when he taught his Disciples, did point to the Things that are not seen by a Fescue from those that are. He did oftner open his mouth in Parables, Matth. 13.35. than express the Kingdom of God other ways; as particularly, we may see in the Text and Context, where the Kingdom of God (that is the Church of God) is likened to a certain King that made a mar­riage for his Son, Mat. 22.2. or to a certain man that [Page 272]made a great Supper,Luk. 14.16. Ver. 17.and bade many, and then sent forth his Servant at Supper-Time to say to them that are bidden, Come. There are many Similitudes, Parables and Fi­gures in the Book of God, taken from things below, that do all tend to set forth our Priviledges, and the Riches of the Grace of God to us. To conclude it therefore, let our Adversaries tell us, we embrace Parker, Eccles. Po­lity, p. 75. a few gaudy Metaphors, yet we judge it very allowable, being justi­fied by the General current of Scripture, to use such as R. Fer­guson, Im­port and Ʋse of Scri­pture-Me­taphors, pag. 296. carry a due Proportion, Analogy and Similitude to the Things they are brought to illustrate.

2. 2 Inf. If, under these Metaphors, there be a Plentiful Store of all Provisions in the Gospel-Feast, then there could not have been more than there is, [...]eb. 11.3. made ready. There might have been more Worlds framed by the Word of God, but there could be but one plenteous Redem­ption.Psa. 130.7.Nature might have been printed in a larger Volume, Luk. 2.14. but Grace and Good will to men could not be publisht Auctior & emen­datior. Heb. 10.7. Psa. 40.7. more large or lovely, than God hath made them in the Volume of his Book. He hath provided more to save one Soul, than was sufficient to make many Worlds. [Page 273] Primoge­nitus ante quem nul­lus, unigeni­tus post quem nul­lus. He had one only Son, and he gave a richer Portion with this one, and this on­ly Son of his Love, than could be en­creased by this whole World's Goods. It was impossible we should have more than so great a Feast at the Marriage of the King's Son. He that provided the Feast made the Match, and gave his own Son to marry us. And lo! Matth. 4.8. All the Kingdoms of the World with the Glory of them, if they had the Golden Mines of O­phir or Both the same place as some think; but others do make them distinct, and seem to encline that Parvaim was no other than the Country of Peru in the American Continent. Mr. Sam. Lee, Temple of Solomon, pag. 224. Parvaim Others again be­lieve that Parvaim might be a Country now altogether un­known. Dr. Tho. Ful­ler. Pisgah-Sight, 1st Part. pag. 371., nay, the Riches of ten Thousand Times ten Thousand Indies, would be all Isa. 40.17. less than no­thing and vanity in comparison of this 2 Cor. 9.15. unspeakable Gift of his Love. When God So loved the Taken (as be­fore noted) [...], for the Elect in all Ages of the world.World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Life, John 3.16. He could not enrich it with a greater Dowry, than this invaluable Treasure. One Christ brings in more than Millions can reckon up to count it. We may find Words, says Rutherford, Christ's Dying, p. 136. one, to paint [Page 274]out Creatures, and the Garment may be wider than the Thing; but should Angels come and help us to find out Expressions for this matter, Words would be too low and on this side of it. The very Apostle was at a loss for a higher Word to utter it than the unsearchable Riches of Christ, Eph. 3.8. * [...]. Riches beyond our Footsteps, Riches we can never trace out: Altitudinem ba­bent, bumance mentis An­gustias modulum [...], supe­rantem. Bodius in Eph. pag. 358. Col. 1. They have a glorious Height that tran­scends our Low Stature. These All Things in the Everlasting Gospel could not be made more glorious, if ten Thousand Worlds heapt upon so many Millions were added new to them! The Apostle again calls it the ex­ceeding Riches of his Grace, Eph. 2.7. which On the Ephesi­an [...]. 2d Vol. of his Works. Part 2d. pag. 237. Dr. Goodwyn observes is an Epithete given no where else in the Scripture to the Grace of God. Grace is Ex­ceeding, and there can be no more added to it.