The Wedding Supper, Sermon 1
The firſt Sermon.
Matthew 22. Verſe 1.2.3.
And Jeſus anſwered and ſpake unto them again by Parables, and ſaid, The Kingdom of Heaven is like unto a certain King, which made a Marriage for his Son, and ſent forth his Servants to call them which were bidden to to the Wedding; and they would not come.
IN the latter end of the former Chap. from the ver. 33. to the end thereof, Chriſt under a Parable of a certain houſholder, planting a Vineyard, and letting it out to Husband-men declares, Firſt, Gods mercy towards the Jews, in taking them for his Church, ver. 33.34. of that Chapter.
Secondly, Their great ingratitude towards him, manifeſted by their cruell dealing with, and uſage of his Servants; beating ſome, and killing others: And by their moſt wicked murthering of his own Son: ver. 35. unto the 40.
Thirdly, Gods judgements to be inflicted on them for the ſame, and that by their own acknowledgement, ver. 40.41.
Now in the former part of this 22. Chap. our Saviour mentioneth under another Parrable, Gods abundant kindneſs both towards the Jews, and alſo the Gentiles, in the bleſſed Means of Grace and Salvation. In which Parable, conſider, Firſt, the Preface, Entrance, or Introduction unto the ſame: Secondly the Parable it ſelf.
The Introduction is in the 1 verſe. And Jeſus anſwered and ſpake unto them again by Parables, ſaying. In which words we have, Firſt, the Party propounding the parable. Jeſus. Secondly, the occaſion intimated in the Word, Anſwered, to wit, one ſpeaking touching the bleſſed condition of ſuch as ſhall eat bread in the Kingdom of Heaven. Luke 14.15. Laſtly the Parties to whom this Parable was propounded, viz. unto the Auditors preſent in the Phariſees houſe, as may be ſeen out of the forementioned Luke 14 ver. 7. of that chap But (to paſs over theſe things) come we to the Parable it ſelf; In which we have to conſider,
Firſt, what is ſpoken of, or repreſented; to wit, the Kingdom of Heaven.
Secondly, whereby it is repreſented, of which afterward.
For the Subject matter, viz. The Kingdom of Heaven, we muſt enquire after the meaning of the words in the firſt place. Know therefore, that ſometime theſe words, the Kingdom of Heaven, ſignifie the Kingdom of Glory; but not ſo here. Sometimes they are taken for the Kingdom of Grace; and that in diverſe reſpects.
Firſt, the manner of the working of Grace is ſometime meant; as Mat. 13.31.32. in the Parable of the grain of muſtardſeed and of the leaven.
Secondly, In reſpect of the ſeaſon of grace, as Math 3.2. The Kingdom of Heaven is at hand; hat is, now is the ſeaſon of Grace, now the door of the Kingdom ſtandeth open.
Thirdly, in reſpect of the meanes of Grace, the Preaching of the Goſpel; So this Phraſe, the Kingdom of Heaven is uſed Mat. 13.47. where it is compared to a Nett that was caſt into the Sea, and gathered of every kind; The ſame phraſe is uſed alſo, Fourthly, for the viſible Church (…ng out Chriſt in preaching and other …ances,) in diverſe Places and Verſes … thirteenth Chap. and alſo elſewhere. In …ll theſe particulars, is this Phraſe uſed by the Holy Ghoſt. Grace in the heart is like a grain of Muſtard ſeed, which is the leaſt of all Seeds; Yet afterward it comes to be a great Tree; So that in thoſe Eaſtern places, the birds made Neſts in the Branches of them (as the Scripture ſpeaketh.) And we have ſeen very great Stalkes with Branches in this our own Land in ſome places. The firſt ſeed of Grace, is very little, and ſometimes it is long before a gratious Soul can perceive any thing in himſelf, of this pretious ſeed, in his own Soul: But at laſt it makes ſign where it is. And for that other reſemblance, you know Leaven gives a tang to all the Meal; ſo doth Grace to the whole man. And for the opportunities of Grace, and the powerfull preaching of the Goſpel, they may well be called the Kingdom of Grace. They are the very way to the Kingdom. Joh. 17.3. the knowledge of God and Chriſt is ſaid to be life eternal, becauſe it is the way unto it. In the ſame regard Joh. 12.50. his Commandments are called life everlaſting; to wit, becauſe the obſerving of them brings to life everlaſting, and they are ſure fruits of faith in Chriſt. So, I ſay the preaching of the Goſpel, is called the Kingdom of Heaven, becauſe it is that by which God hath appointed to bring Souls unto the Kingdom of Heaven.
This being the acceptation of the Phraſe (as I take it) in this Parable, I will give you ſome reaſons why it may very fitly ſo be called.
Firſt, in regard of God the Author, the King of Heaven.
Secondly, In regard of the end of the preaching of the Goſpel, viz. to prepare and fit people for Heaven, to ſhew them the way of Salvation. The Divel himſelf in the Pythonyſs acknowledgeth rhis truth. Act. 16.17.
Thirdly, In regard of the preſent condition of ſuch as receive the word. I believe it, they are heirs of the Kingdom, priviledged with a guard of Angels. Heb. 1.14. Kings and Kingdoms, are terms of relation. All the Saints are made Kings as well as Prieſts. Rev. 1.6. The impoſition of this high tittle on Goſpel-preaching, gives occaſion to note Doct. That the Preaching of the Goſpel, where it is afforded, is a very great and pretious vouchſafement.
The truth of this Point will the better appear, if we take notice of the glorious titles given to the word preached in Scripture; It is called a hidden treaſure, Mat. 13.44. a Pearl verſes 45 46. The word of eternal life. Joh. 6.68. The words of this life, Acts 5.20. The word of Salvation. Acts 13.26 The Salvation of God, Act. 28.28. The power of God unto Salvation. Rom. 1.16. The word of faith. Rom 10.8 The word of reconciliation. 2 Cor. 5.19. The grace of God that bringeth Salvation. Titu. 2 11. The immortal ſeed of regeneration. 1 Pet. 1.23. So that as it is ſaid of the Church, Pſal. 87 ver. 7.3. Glorious things are ſpoken of thee thou City of God; it may alſo be ſaid of the word of God, glorious things are ſpoken of it.
Reaſ. And that not without cauſe; for,
Firſt, It hath a notable power, to illuminate the underſtandings of men. Therefore we find that the people which ſate in darkneſs (when Chriſt came among them to preach) ſaw a great light: And to them which ſate in the region and ſhadow of death light was ſprung up. Mat. 4.16. And that Chriſt (preached) is ſet to be a light of the Gentiles, and Salvation unto the ends of the earth, Act. 13.47.
Secondly, It is of great power to convince the conſcience: So we may ſee 1 Cor. 14.25.26. But if all Propheſie, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the ſecrets of his heart made manifeſt; and ſo falling down on his face, he will worſhip God, and report that God is in you of a truth. Therefore Paul ſaith (ſpeaking of this word) 2 Cor. 10.4.5 6. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of ſtrong holds. Caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt. And having in readineſs to revenge all diſobedience, &c. And ſo Heb. 4.12. For the word of God is quick and powerfull, and ſharper then any two edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart. This iron Mace knocks down the contradictory ſpirits of men.
Thirdly, This word (called the Kingdom of heaven) works faith and ſound converſion. That muſt be of great worth, which worketh a man into Heaven, and giveth him Power to prevail with God, and to overcome the world, all which faith doth. But this the word preached doth work, as may be plainly ſeen, Rom. 10.14, 15, 16, 17. It is the power of God unto Salvation. Rom. 1.16. The engraffed word which is able to ſave our Soules. Jam. 1.12. That brings Salvation. Tit. 2.11. Highly eſteemed; bonds and loſs of life do not move Paul, if he may fulfill his miniſtery. Acts. 20. ver. 22. to the twenty fifth. The Saints weep and ſorrow for the loſs of Paul, ver. 37.38. And both for Preacher and People, Read Acts 21.13. Then Paul anſwered, What mean ye to weep and to break my heart? For I am ready, not only to be bound, but alſo to die at Jeruſalem for the name of the Lord Jeſus; You ſee then how Paul prizeth it, and how the Saints prize it, and weep to hear of the binding of that bleſſed Preacher Paul. Angels ſcorn not to learn of the Church the Myſteries of the Goſpel, Epheſ 3.10. they enquire after theſe things of the word, 1 Peter 1.12. which things the Angels deſire to look into.
Ʋſe. Now for the uſe of the point. Seing Goſpel-preaching is ſuch a rich Vouchſafement: Surely then, great is their folly which undervalue the ſame. And of theſe there are two ſorts.
Firſt, Prophane people, fooliſh Gaderens, that loſe the ſeaſons and opportunities in which God way be found; in which they might meet with this rich jewell Chriſt. Theſe were wont to be the only men we had to oppoſe.
But now we have a Second ſort, Such as are deluded, and puzled by the Divel; It is ſad to conſider, that many (once) forward and eminent profeſſors of Religion, do now account it the height of their excellency to ſlight preaching and preachers. The ground of this extream, is the formalitie of the Calves-men in Dan and Bethel, againſt whom zeal burning for lack of watchfulneſs and warineſs, and their unadviſedneſs of Sathans wiles, hath driven many into theſe extravagancies in theſe Ordinance-contemning dayes. We were wont to ſhoot our arrows againſt that ungodly generation, who by
Firſt, Their careleſs comming.
Secondly, Their unreverent behaviour being preſent.
Thirdly, Looſe carriage afterwards: and loſing by and by what they have heard Luke 8.12. gave us greateſt offence.
But now (alas) fear of being gull'd by black coats hath brought a ſnare upon many; endangered by men whoſe coats are of another colour. But I ſay to all, Wiſdom crieth without, ſhe uttereth her voice in the ſtreets &c. Prov. 1. from the twenty fourth to the 33 v. Whiles Chriſt wooeth, tis good to be wooen. He cries, take me to be your King, Prieſt Prophet, and Teacher; O tis a rich Vouchſafement, the Goſpel is a precious commoditie; which puts me upon a ſecond Uſe.
Ʋſe. 2 Seeing it is ſuch a bleſſing, Learn to improove it, ye that do enjoy it.
Firſt, Diligently frequent the places where the word is faithfully preached: Be not ſo ſuperſtitious, or ſilly, as to think it is nowhere to be had but in a Pariſh Church: Nor ſo abſurd and deluded, as to think it is not there to be had at all Can there any good come out of Galilee? was a queſtion in Chriſts time; the anſwer was, Come and ſee. I give you that counſell; Come and ſee. I give hear: for ſake no meeting where ye may meet Chriſt. The opinion of holineſs of places, is now exploded; take heed of the other extream; Leaſt ye leap out of the frying pan into the fire; or at beſt get out of Gods Paradiſe into a warm Sun; What with the mad running after Jeroboams calves on the one ſide, and ſeeking Aſſes with Saul, on the other ſide: the paſseover is neglected, and the Lion of the Tribe of Judah forſaken.
Secondly, Neither is it enough to frequent places of preaching, but being there, you muſt hearken attentively.
Thirdly, Ponder it in your hearts.
Fourthly, bring forth fruit in your lives The commoditie is a rich one, Paul thanketh God on the behalf of the Corinthians for the Grace of God which was given them by Jeſus Chriſt; That in every thing they were enriched by him, in all utterance, and in all knowledge; and that the Teſtimony of Chriſt was confirmed in them, that they came behind in no gift. 1 Cor. 4.5, 6, 7. O, it is a rare jewel, it is not for every ones obtaining. For you ſee your calling brethren, (ſaith the ſame Apoſtle) ver. the twentieſixth of the ſame chap. How that not many wiſe men after the fleſh, not many Mighty, not many Noble are called; Though ye be poor, Mat, 11.5. ver. 25. Jam. 2.5.yet the Goſpel is Preached to you; twill make you rich, if ye receive it. Though babes, yet theſe things revealed to you, will make you men, perfect men in Chriſt Jeſus; Though poor in wealth, yet you ſhall be rich in faith, yea heirs of the Kingdom which God hath promiſed to them which love him
Ʋſe. 3 Laſtly, learn to rejoyce in the priviledge of living under a godly miniſtry. It is a great bleſſing; Mot. 1 be moved therefore with its excellency, it is a Pearl, Math. 13.44. And Secondly, The neceſſity of having it, upon pain of periſhing; If our Goſpel be hidden, it is hidden to (yea from) them that are loſt. 2 Cor. 4 3. Be joyfull therefore you that have the word. See the Lord ſtretching out his hand all the day long; And take heed, let it not be to a rebellious and gainſaying People. So much of this Doctrine.
The praedicate, or cui comparatum, of that goodly Subject matter or thing ſpoken of in this Parable, which is the ſecond thing to be conſidered; and is indeed that by which the Kingdom of Heaven is repreſented, hath in it three Particulars, two whereof are in this ſecond verſe: and the third takes up all the other verſes unto the fifteenth.
Firſt, we are to take notice of the provider and maker of a marriage Supper. A certain King (ſaith our Engliſh tranſlation:) But in the Original, A man a King, or a man being a King.foreign.
Secondly, who of his houſe was to be married, for whoſe ſake this great wedding was to be held; His ſon. The Kingdom of Heaven is like unto a man that was a King, that made a marriage for his Son.
The third particular ſhews us the Gueſts invited to this ſupper, to wit. Firſt Jews, unto the eighth verſe. Secondly Gentiles, unto the end of the Parable.
But of that particular or any branch of it; I have no purpoſe to ſpeak at this time, there being not much left of this hour. Therefore of the Firſt, the feaſt-maker, I am now to ſpeak. And here are two things held out concerning God to be conſidered.
Firſt, His humbling of himſelf, under his being likened to a man.
Secondly, His dignity; though he be compared to a man, yet it is to a man that was a King.
God is not a man, but a Spirit; and challengeth he that dares, or can, to liken him to to any thing. Iſaiah 40.18. To whom then will ye liken God? Or what likeneſs will ye compare him unto? And ſo alſo. ver. 25. To whom then will ye liken me, or ſhall I be equal, ſaith the Holy one? And in the firſt of Timothy, the 6. and 16. verſ. He only hath immortality, dwelling in the light which no man can approach unto, whom no man hath ſeen, nor can ſee. Yet nevertheleſs it is his pleaſure to be ſet forth for our capacitie ſake by Alluſions to men, Kings and other things; that we might come to underſtand ſomewhat of this glorious inviſible and hidden God. Nihil eſt in Deo quod non eft Deus.Every thing is moſt excellent that is in God, in whom all good dwelleth, Infinitely, Eternally, and Eſſentially; For there is nothing in God which is not God. I will not trouble you with Schoole Notions and ſubtilties: But come to ſay firſt of that excellent frame of his in point of Humility or Humbling himſelf, or condiſcention.
Doct. The Doctrine ſhall be this, The glorious God of Heaven and Earth is very Humble. That is, he is that exactly, which the moſt Humble men are a little according to the meaſure of the Spirit proportionated out unto them: Or as the man Chriſt Jeſus was, who had the Spirit not by meaſure, though yet not above meaſure as he was man. This would be a glorious diſcovery of God, were it in the hands of one that had skill to manage it.
Reaſon. 1 But we muſt do as we may. In the name of the Lord Jeſus therefore know, That as it is the property of a gratious humble Soul, to condiſcend to men of low Eſtate. Rom. 12.16. So God is ſaid to humble himſelf, to behold the things that are in Heaven and in the Earth, Pſal. 113.6. He looketh on his meaneſt Creatures, He raiſeth up the poor out of the duſt, and lifteth the needy out of the dunghill, ver 7. O what a Glory tis to great men, to take notice of poor diſtreſſed mean ones? But conſider, God muſt needs ſtoop very low to conſider the beſt of his creatures; for all the Nations in compariſon of him, are not ſo much as the drop of a bucket, as the Prophet phraſeth it.
Reaſon. 2 Secondly, conſider, what would you ſay of an eminent man, a man of honour, that having been abuſed by a poor ſcullion, whom he is able to cruſh in a moment, doth yet out of the goodneſs of his Nature and Humble frame of ſpirit, Intreat, Beſeech, ſend to firſt to have a reconciliation? Would not all the World admire ſuch a man? Friends, Thus God deals with ſinfull men, verſe 3.4. of this chap. I am now upon. And 2 Cor. 5.18. we read of Gods reconciling us to himſelf by Jeſus Chriſt, and of a Miniſtry of reconciliation. And ver. 19.20. of ſtooping ſo low, and honouring man ſo much as to ſend Ambaſſadors, or rather Petitioners to beg, beſeech and pray us to be reconciled to him. Stand amazed O ye proud worms, that have ſuch proud implacable Stomacks, that ſwell with venome like Toades, and are better like miſchievous Divels, then like men; So far are ye from being like Chriſtian men. O the wrath of pride as Salomon calls it, Ile ſell my Plow; Ile do ſo and ſo, though it coſt me mine Eſtate; Ile not leave him worth a groat, baſe Fellow, Clown, Mechanick, Prieſt, Ile make him know that I am not his Companion: (Yea but thou art, and ſhalt be the fellow creature of the meaneſt, maugre thy pride) Doth God do ſo? or Doſt thou think there is leſs difference between God and thy ſelf, then between thy ſelf and the meaneſt man alive? This is the ſecond reaſon as I call it.
Reaſon. 3 Thirdly, We may argue or demonſtrate the Humility of the Lord, from the places of his dwelling, or frame of ſpirit that he takes moſt delight in, Iſaiah 57.15. For thus ſaith the high and lofty one that inhabiteth Eternity, whoſe name is holy; I dwell in the high and Holy place: With him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the Humble, and to revive the heart of the contrite ones. Unto babes doth God reveal himſelf, Mat. 11.25. To the poor ſeparated ones of the world will he be a father, and they ſhall be his Sons and Daughters, though he be the Lord Almighty. 2 Cor. 6.18. I tell you, if God were to walk abroad in the ſhape of a man, he would ſooner viſite a poor humble gracious ſoul a thouſand times then the Alaflantara fellows, mincing Minions, or ſcrapeing Muck worms of the Earth, notwithſtanding their Wealth, Beauty or Gallantry. He putteth down the mighty from their ſeats, and exalteth them of low degree, Luk. 52.
Reaſon. 4 Fourthly, His humility is magnified, and made apparent by his great and patient waiting to be gratious. What man of faſhion would wait upon beggers heels to do them good, to fill their hungry bellies, and to cloth their naked backs? Behold (ſaith the faithfull witneſs) I ſtand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will ſup with him, and he with me. He waits, even when his head is filled with dew, and his locks with the drops of the night. Cant. 5.2. He endures with much long-ſuffering the veſſels of wrath fitted to deſtruction. Rom. 6.22. He is long ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance. Theſe are glorious beams of that one Glory and excellency, able to dazzle our eyes utterly; whiles men are doing him all the miſchief they can, he is then waiting and ſtriving to be gratious. A Plaiſter was made for thoſe Converts Acts the 2. of that very blood which they wickedly ſhed.
Ʋſe. 1 Then why ſhould his Creatures be proud, ſeeing the Creator is ſo Humble? Yet ſuch we read of Pſal. 12.4. who have ſaid with our tongue will we prevail, our lipps are our own; who is Lord over us? Malacy complains cap. 3.15. That the proud were called happy. This is the cauſe of contention among People. Prov. 13.10. Only by Pride cometh Contention, but with the well-adviſed is wiſdom. O that men would marke ſuch threatning Scriptures as I ſhall mention againſt Proud men. Lev. 16.19. I will break the pride of your Power. Prov. 15.25. The Lord will deſtroy the houſe of the Proud. Prov. 16.18. Pride goeth before deſtruction: and a haughty ſpirit before a fall. Luk. 1.51. He hath ſhewed ſtrength with his arm, he hath ſcattered the proud, &c. James 4.6. God reſiſteth the proud, but he giveth Grace to the Humble: Pride is either in regard of God or men; but I muſt not meddle now with thoſe particulars.
Ʋſe. 2 A ſecond uſe therefore is to comfort thoſe that are Humble. They are like God; God will not deſpiſe ſuch as be like himſelf. He will teach them, Pſa. 25.9 He will honour them, Pſ. 113.7, 8 He raiſeth up the poor out of the duſt: and lifteth the needy out of the dunghill, that he may ſet him with Princes, even with the Princes of his People. He will dwell with them as Iſaiah 57.15. mentioned before. Humility is the fore-runner of honour, Ʋſe. 3 as a haughty heart is of deſtruction, Prov. 18.12. Let the Sons of men be in love with this Grace; Who would not be like God? Motive 1 This Grace of Humility is a moſt excellent Grace. Knowledge, Wealth, Honour, zeal: neither of them is comparable to it.
Yet further think upon the neceſſity of having it; the want of it is a fore runner of deſtruction, in the forenamed Prov. 18.12. No entring into the Kingdom of Heaven without, Mark. 10.15.
Thirdly, Conſider the ſins we have committed: the judgements we have thereby deſerved. For the firſt, what good have we done in our places with our wealth? how unprofitably have we ſpent our time? And then conſider, wrath is abroad the world. This is not a time, ſure, for men to be proud.
The 2. branch. Doctr.But I proceed to the ſecond thing held out concerning God, viz. his dignity. Though he will be likened to a man: yet it ſhall be to a man that is a King. Surely, Gods humility ought not to cauſe diſreſpect of his dignity. Kings are to be honoured 1 Pet. 2.13. The King is Supream, and therefore to be ſubmitted unto, & to be honoured v. 17. And if Earthly Kings; how much more the King of Heaven, the King of Glory? God is the King of Glory. Pſalm 24. ver. 7.8, 9. and 10. In every one of thoſe four ver. he is called the King of Glory. Lift up your heads O ye Gates, and be ye lift up ye everlaſting doors, that the King of Glory may come in. Who is this King of Glory? the Lord ſtrong and Mighty, the Lord Mighty in Battel. Lift up your heads O ye Gates; even lift them up, ye everlaſting doors, and the King of Glory ſhall come in. And twice in the laſt verſe, Who is this King of Glory? The Lord of Hoaſts, he is the King of Glory. Selah. He is a King that remains for ever: whereas other Kings die and leave their Kingdoms to others. Pſalm 29.10. the latter part of the verſe. Yea the Lord ſitteth King for ever. His dominion is an everlaſting dominion, and his Kingdom is from Generation to Generation. Deuteronom. cap. 4. ver. 34.
Reaſon. Although God be Humble, yet he muſt not be deſpiſed, for this Reaſon: Becauſe Humility in great Ones call's for the more reſpect. We have a ſaying of a proud heart and a Beggers purſe, when we will ſet out an abſurd Aſs; Surely, even ſo, To ſay a Mighty man, and an Humble Soul, is to give a notable Character of one worthy to be had in Honour. The Humble carriage of Abraham a man of Might (he had in his houſe thirty eight P…ſſe & nollenobile.*Gen. 14.14.Trained Souldiers) got him a great deal of reſpect among the children of Heth. You may read the ſtory at large your ſelves, Gen. twenty three, ver. ſix unto the thirteenth. He ſtood up, he bowed himſelf to the people of the Land, even to the children of Heth. ver. 7. And again Abraham bowed down himſelf before the People of the Land. So, I ſay Gods humbling of himſelf, ſhould rather be a cauſe why People ſhould give him the greater Honour and Reverence.
But I muſt draw to an end; I therefore ſhall ſpeak a word by way of Uſe and Application, and ſo end this firſt particular, (to wit the feaſt maker) and alſo this Sermon.
Ʋſe. 1 The firſt Uſe ſhall be to reprove ſharply that Jndian-like frame of Spirit ſo common among men. Thoſe poor Infidels ſtand in great awe of their (Hoggery) God (as they call him) Abamaccho, becauſe he doth them much miſchief. But their good God, Tanto, they care not how they uſe. Surely they are much to blame, that abuſe the riches of his goodneſs, and forbearance, and long-ſuffering, not knowing that the goodneſs of God leadeth them to repentance. Romans 2.4. O deſpiſe not the Humble and plain wayes of the Lord; undervalue not his Goſpel becauſe the poor receive it. Matthew 11.5. and the rich blaſpheme that worthy way, Ja. 2.7. If you do provoke him, and grieve him and ſlight him, he will make a way for his Anger, Pſal 78.40 41.50. He will be terrible; the heathen ſhall periſh out his land. Pſal. 10.16. The Lord reigneth, let the People tremble. Pſal 99.1. He is a great King, and his name is dreadfull among the Heathen. Malachy 1.14. They that abuſe Gods kindneſs, ſhall not gain by it. They that ſcoff at his patience, as 2 Pet. 3.3. &c. or at the meaneſs of his worſhippers, Joh. 7 48 49. and the like, ſhall find that blue-apron Mechanicks ſhall be too hard at laſt for Scarlet-coats, and bring down the mighty from their throne.
Ʋſe. 2 Be of good cheer ye that honour God, God will honour you. 1 Sam. 2 30. Though God would walk low and ſeem to be not worth the looking after: yet he will come at laſt to be glorified, and admired by them that have beleeved his teſtimony, and have worſhipped him even in a ſtable, and have kept the (deſpiſed) faith. But here ſhall be an end.