The Wedding Supper, Sermon 3
The Third Sermon.
Matthew 22.3.
And ſend forth his Servants to call them that were bidden to the Wedding; And they would not come.
THis verſe begins the point of the Gueſts that are gratiouſly invited by the Lord to come to Chriſt. The third particular in the praedicate.Both Jews, and Gentiles. The double Call of the Jews, Gods old acquaintaince, is verſ. 3. to the 8.
And then the Call of the Gentiles, upon their refuſal, unto the end of the Parable.
We are now to make enterance, and to ſpeak of the firſt invitation of the Jews, Gods old cuſtomers, as it is ſet down in this verſe now read unto you. In which we have two parts.
Firſt Gods favour in giving them the firſt offer of this Grace, in theſe words. And ſent forth his ſervants to call them that were bidden to the Wedding.
Secondly, Their ingratitude, ſhewed in their willfull refuſing of it, in theſe latter words of the Text, And they would not come.
We will begin with the firſt, and therein again, we have many particulars to take notice of and ſpeak upon.
As firſt, a deſcription of the Jews, the parties invited, foreign.by a word wherein their priviledge is gloriouſly held forth: They were the bidden ones, or the called ones, as the word ſignifies. Such as before the comming of Chriſt were entruſted which the Oracles of God, and were Gods People.
Secondly, foreign.The inſtruments of their preſent invitation are ſaid to be his Servants, Gods Servants:
Thirdly, The ground of theſe Servants proceeding in the work; foreign.God ſent them that had a Commiſſion for what they did. Of theſe in order.
They which were bidden to the marriage (to wit anciently) muſt firſt have the News when Supper is ready. foreign, By theſe words ſaith Piſcator, are underſtood thoſe which a little before the preparation of the Marriage feaſt, Intelliguntur invitati, qui paulo ante apparatum nuptialis convivii, invitati ad illud fuerunt.were invited to it. The like Phraſe we have 1 Sam. 9 13. And afterwards they eat that be bidden, that is ſuch as are invited. Hence this Doctrine.
That the Lords bidden Gueſts are readieſt to be called unto his ſons Marriage.
Here they were the Jews, Gods ſelected People, Gods peculiar People, and treaſure above all People. Exod. 19.5. And ſo, Deut. 7.6. The Lord thy God hath choſen thee to be a ſpeciall People unto himſelf, above all People that are upon the face of the earth. They were bidden in Abraham. Gen. 17.7. And I (ſaith God) will eſtabliſh my Covenant between me and thee, and thy ſeed after thee in their Generations for an everlaſting Covenant, to be a God unto thee, and to thy ſeed after thee. It was their priviledge and dignity to have Gods Oracles committed to them. Rom. 3.1.2. They were Iſraelites, to whom pertained the adoption, and the Glory and the Covenants, and the giving of the Law, and the ſervice of God, and the promiſes. Rom. 9.4
Reaſon. And there is ſome reaſon or illuſtration of the truth of it. For ſuch are as it were regiſtred in Gods note book for this very purpoſe. It is an alluſion (ſaith Mr. Calvin) to ſuch men as write a Catalogue of their chief friends, whom they intend to make their Gueſts, when they make a Feaſt. O ſay they, we muſt needs bid ſuch a one, and we cannot leave out ſuch a one, &c. So is it with the Lord, ſo he is wont to deal. Mat. 10.5, 6. Theſe twelve Jeſus ſent forth, and commanded. them, ſaying, Go into not the way of the Gentiles, and into any City of the Samaritans enter ye not: But go rather to the loſt ſheep of the houſe of Iſrael. And cap. 15, ver. 24. (ſaith Chriſt) I am not ſent but unto the loſt ſheep of the houſe of Iſrael. To make this out more fully, that it may be fitted for uſe to be made of it. The Lord being about to reform his Church in all places of the word (for the time is at hand of glorious things to be done for and in Chriſts Church) looks upon England his old acquaintance, for whom he hath done much often, to whom of old he hath been many ways gracious. England, I ſay, ſhall have a fair offer, they ſhall be firſt bidden, yea bidden again. O England (ſaith the Lord) Thee have I known of old; I rooted out Popery out of thee; I delivered thee in 88 from the Spaniſh Invaſion; I diſcovered the helliſh Gun-powder-Plot; I have for thy ſake poured contempt upon Princes, and ſhattered Nobles: Armies commanded by Royalty, have been brought to nothing, &c. Now take me while I am offering my ſelf to thee in this my reforming time. And ſo to this very place may we apply it; O Taviſtock, I have afforded that to thee, which I have not to all Towns. Hath not the Lord ſtriven with you in former times, Mr. G. H.in regard of that powerfull Miniſtry you enjoyed? And hath he not (as it were) made you the firſt in Church-reſurrection in theſe parts? Doth not the Lord even beg you to accept of him? Doth he not ſuffer many abuſes in his Servants among you? well, what ſhall I ſay? You are fairly offered, you are firſt offered, you have the Refuſe (as we uſe to ſay.)
So much for the Explanation.
Ʋſe. 1 The firſt uſe ſhall be for information, to ſtore you with this one truth among others, That it is a priviledge for a people to live in the viſible Church, and under Ordinances, to be within ſound of this Bow-bell of the Goſpel. For when times of diſcoveries of God, and reformation come about, theſe ſhall have the priviledge to be ſerved firſt, at leaſt with offers. And it ſhall be their fault (as we ſay) if they partake not of the richeſt effuſions of the ſpirit that are going. And doubtleſs, then it muſt needs follow, that, To make light of Goſpel priviledges is a fearfull ſin; as may be gathered out of the following verſes of this Parable. I wiſh from my heart that you would be convinced of this truth, What a priviledge it is to enjoy the ſound and ſaving Miniſtry of Chriſt. And alſo of that conſequent truth, viz. That if he be curſed that continueth not in every thing that is written in the book of the Law to do them. Gal. 3. then much more to have an invitation, an offer of Chriſt, and not to regard it (of which more ſhall be ſaid in due place.) It is an unworthy part to ſee Chriſt ſcorned and rejected, and his word ſlighted, and his blood trampled on, and not to be moved with it, not to weep (with Paul Philip. 3 18.) that the croſs of Chriſt hath Enemies: But to be actors in this Tragedy, muſt needs be moſt hideous and abominable.
Ʋſe. 2 In the next place, you invited Gueſts, may come boldly being bidden. And you may be of good comfort when ever God makes a feaſt to his Church, he will have you in his remembrance. His old Chapmen ſhall have the firſt ſight of his new ſtuff. I do not mean that we muſt look for New Doctrines, but fuller diſcoveries of the old faith, which was once delivered to the Saints, but hath a while been in Captivity in Babylon.
Ʋſe. 3 And now if this mercy be vouchſafed in any ſort, be bold to take out the utmoſt of it. And be thankfull for this priviledge, and improve it to your advantage. For the greater the priviledge, the greater the mercy; Mot. the greater will our judgement be, if we do not improve it. Beloved it will be eaſier for Pagans, then for Chriſtians (I mean) ſo called; and for thoſe poor holes that have ſcarce a good Sermon in a year, then for ſuch as have much of God in this kind, if their thankfulneſs and obedience be not anſwerable.
Queſt. Queſt. But how ſhould a People or a perſon improve this Priviledge?
Anſw. I anſwer, By coming at the firſt call, not to delay nor put off, leſt God ſhould ſwear once againſt you, ſhould fall a ſealing you and ſearing you.
So much of the firſt, the parties invited, foreign, call the called ones.
The parties imployed in the work, are next to be taken notice of.
And ſent forth his ſervants: That is, ſuch as were Gods Servants in ſpeciall. This word is excellently joyned with another in the 3. chap. of Amos ver. 7. The words there are, Surely the Lord God will do nothing, but he revealeth his ſecret unto his ſervants the Prophets. Here you ſee Prophets are called the Lords Servants; So Miniſters alſo 2 Tim. 2.24. And the ſervant of the Lord muſt not ſtrive, &c. And that it is to be underſtood of teachers, is evident out of the following verſ. 25. verſ. In meekneſs inſtructing thoſe that oppoſe themſelves, &c.
Well then, the Leſſon hence to be learned, is, Doct. That Gods ſpeciall ſervants, Prophets, Apoſtles, Miniſters, are his ordinary Inſtruments to call men to the Weddding ſupper; That is, in plain Engliſh, to preach and teach. Luke the other Evangeliſt that records this Parable, ſets this punctually down. cap. 14.17. and in many other verſes beſides in the Parable.
And the Reaſon is, becauſe they are fitteſt for this employment: It is not for the Maſters dignity to go himſelf; neither yet that ſuch be imployed as have no relation to him, or no Commiſſion from him: but Servants entertained & put apart or ſeparated unto the Goſpel of God Rom. 1.1. foreign.Now to make a man fit for this ſervice, it is beſt that he be called by Gods Grace, or to the ſtate of Grace himſelf: Yet is it not ſo abſolutely neceſſary, as to conclude every one that is a lawfull Miniſter, is certainly a gratious man. A man may be ſanctified to his calling, that is not ſanctified ſavingly in his perſon. But this is abſolutely neceſſary, that theſe Servants be fitted for their work, that is, that Teachers of others be firſt taught themſelves.
Now theſe teachings of God are of two ſorts; the one extraordinary and immediate; So Amos 7.14.15. I was neither Prophet, nor ſon of a Prophet, &c. And the Lord ſaid unto me go Propheſie unto my People Iſrael. The other way is by the means and Miniſtry of man. Now where revelation is wanting, this kind of teaching and learning is neceſſary.
There are and have ben foor ſorts of Teachers in the World.
1. Some taught by God and not by men.
2. Some taught of men and not of God.
3. Some taught by God through the means of men.
4. Others, (bold Bayards,) that never were taught either by God or men. And yet many there are that take upon them to teach and interpret Scripture, that are poorly fitted, that cannot be ſaid to abide in the things that they have learned. 2 Tim. 3.14.
But becauſe the matter is of great weight, in theſe ſpeaking times (as they Phraſe it) I will a little ſtay upon it, for ſatisfaction to ſuch as are deſirous of it.
Firſt therefore you muſt know that every one that taketh upon him to be a ſervant of the Lord in this work of preaching, muſt be taught one way or another. And therefore they are to be blamed that take upon them to be teachers of the Goſpel, and were never taught by revelation, or by any ordinary way.
Secondly, They muſt teach what they have learned; they therefore are to be blamed, that deliver opinions which they never learned from the Scriptures or any Miniſtry.
Thirdly, That it is moſt orderly that Goſpel-Preachers be ordained, and put apart by men, acccording to rule for Preaching.
Fourthly, That yet in times and places, where there is a common corruption of Doctrine or a common abuſe of the office of teaching, and neglecting of ordaining Godly as well as learned men, there ſometimes men Godly, competently learned, by an inſtinct as it were for a time may teach and preach, and find the Lord with them. But all muſt take heed of nulling offices, and officers, and alſo of refuſing, when they may orderly have an outward call, to accept of it. For although God upon great changes doth diſpence with ſome things about his Church for a time, as he did with circumciſion in the Wilderneſs; Yet the firſt opportunities muſt be taken of returning to the exact rules of the Word for preaching and other Church-Ordinances.
But I return whence I digreſſed, to ſhew you, that not all but Some ſpecial ſervants of the Lord, are made uſe of for this work of winning People to Chriſt, in the way of publike teaching. For otherwiſe, all are to improve their intereſts, and to be (as we may ſay) coadjutors to the Goſpel-Teachers.
Ʋſe. 1 Now the firſt uſe ſhall be to let us know, that it is a great unhappineſs to be without theſe ſervants of Chriſt; and that ſuch are not like to be Chriſts Gueſts, that want them. Miſerable are thoſe towns and villages, that are without faithfully-Preaching-Miniſters; And wo to ſuch as live under blind guides. Mat. 15.14. They are in danger, both Prieſts and People, of falling into the ditch.
Ʋſe. 2 And then it is a happineſs, and bleſſing, to enjoy theſe Servants of the Lord; and eſpecially if we find the hand of the Lord with them; that is an expreſſion, Acts 11.21.
Queſtion. But how is that to be known?
I anſwer, It is to be known by the effects there mentioned, And a great number believed, and turned unto the Lord. O, 'Tis a mercy to live under the ſound of the voice of a ſervant of the Lord. Gods immediate voice no man is able to hear. Exod. 20.19. And they ſaid unto Moſes, ſpeak thou with us and we will hear, but let not God ſpeak with us leſt we die. So Deut. 5.25. the preſence of God is terrible, who may abide it? Therefore God hath appointed our brethren to teach us familiarly, and to be in his ſtead among us; and it is our happineſs to enjoy them, if we could ſee it.
Ʋſe. 3 And laſtly (to end this point) it ſerves to teach us, that theſe men, whom the Lord imployes as his ſpecial ſervants, ought to be eſteemed; although it be their portion to be (as David was) the ſong of the drunkards, Pſal. 69.12. And to be deſpiſed by yong children, as Job was cap. 19.18. Yea by yong men whoſe fathers he would have diſdained to have ſet with the dogs of his flock. cap. 30.1. All the ſilly (yet proud) fools, and all the knaves in the country, think that Goſpel-Preachers are fit to be made a Parable of reproach and object of deſpight. O how do ſome among us ruffle it in the ſecond and third Generations, whoſe Anceſtors infamouſly ſcrapt a little dung together, and ended their dayes remarkably I But this ought not ſo to be, neither will it be ſo among them that fear God; Neither let it be ſo among you. For,
Mot. 1 Firſt, To diſhonour them, is to diſhonour God. Luke 10.16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me, (ſaith Chriſt to his Diſciples,) and this is to deſpiſe him that ſent Chriſt, as it is in the ſame verſe.
Secondly, If you carry your ſelves reſpectfully towards them, it will encourage them in the Lords work.
And Thirdly, It will be for your own benefit.
Both theſe are to be proved, Heb. 13.17. Obey them that have the rule over you, and ſubmit your ſelves: for they watch for your ſouls, as they that muſt give account, that they may do it with joy and not with grief: for that is unprofitable for you. And indeed experience teacheth, that when the perſons of Miniſters are out of eſteem, their Doctrine lies the more open to prejudice and miſconſtruction.
Queſt. Queſtion. But how ſhall I know whether I eſteem them as I ought to do or no?
Anſw. I anſwer, If thou look upon them as Ambaſſadours, ſent of God, for this very end, that People may believe in Chriſt, and doſt ſo come to hear what they ſay, &c. this is a good note of ſuch as are ſound Chriſtians, and have the ſpirit of God. 1 Cor. 14.37. If any man think himſelf to be a Prophet, or ſpiritual, let him acknowledge, that the things that I write unto you, are the commandments of the Lord. And no doubt, ſuch as are ſpiritual, will ſo acknowledge: and in their eyes, the feet of them that preach the Goſpel of peace, and bring glad tidings of good things, will be beautifull. Rom. 10.15.
Thus I have finiſhed the ſecond particular obſerved in the firſt offer of Chriſt to the Jews, his Ancient acquaintance.
I now come to the third and laſt, to wit, the ground and Original of this action, of calling people to come to Chriſt: And that is a Commiſſion given (he ſent forth) as it is in the Text. The Servants go not untill God (whoſe meſſengers they be) ſends them. Theſe words (he ſent forth his ſervants, are not only in this third verſ. (I am now upon) but alſo in the next, the fourth; and likewiſe ver. 9. a Commiſſion is expreſly given unto them. So that we may have good ground for this Doctrine,
Doct. That ſuch as take upon them to invite …ople to Chriſt, and to Preach, are of Gods …ending in a ſpeciall manner, if they be of the right ſtamp.
I will give them Paſtors after mine own heart. Jerem. 3.15. Such as run before they be ſent, have ſucceſs accordingly; But they have ſomewhat elſe to do, and all trades muſt …, (as we ſay) and ſo muſt they. And this …ort of men (though called Miniſters) are the very tail of men. It is the part of a ſervant to have the word from his Muſter firſt, and then to do faithfully, what they are Commiſſionated and commanded to do. It was the Lords complaint, by the Prophet Jer. c. 23.21. I have not ſent theſe Prophets yet they rann: I have not ſpoken to them, yet they Propheſied. And when the ſpirit of a man hath received a Call from the ſpirit of Chriſt, and knows it ſelf to be ſent of God, it will put him upon ſtrict duty,
Firſt, To deliver nothing but what is warranted. 1 Cor. 11.23. For I have received of the Lord, that which alſo I delivered unto you. And. 1 John 1. ver. 3.
And Secondly, To extend his gifts to the utmoſt advantage of the giver, and benefit of thoſe that a man is ſent unto. 1 Pet. 4. ver. 10. As every one hath received the gift, ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God.
Laſtly, He muſt and ſhall know on whoſe arrand he goes, whoſe Meſſenger he is. So 1 Pet. 4. v. 11. If any man ſpeak, let him ſpeak as the Oracles of God: if any man Miniſter, let him do it as of the ability which God giveth.
Ʋſe. 1 Know therefore (for the firſt uſe) that the Call and comming of Miniſters of the Goſpel, is of God; it is not without Authority. They are in Gods ſtead; they muſt give account to him that hath ſent them.
Ʋſe. 2 And therefore they ſhould not be deſpiſed and oppoſed as they are by fooliſh proud People. It is thought now among us to be a ſufficient cauſe of injuſtice, iniquity, and oppreſſion, becauſe Miniſters ſhall not be maſters of the Town, becauſe they ſhall not have their will; which yet indeed is Gods will. Alas neighbours, are we not men as well as you? Why then ſhould we not enjoy our common priviledges as well as you? are we unworthy to be heard becauſe we are Miniſters? how low would ye bring us? But I deſire not to provoke, but rather to convince, that you might not be found deſpiſers of God, in deſpiſing, contradicting and oppoſing of us in the way of our well doing.
Ʋſe. 3 But Thirdly, You that obey the Lords Call to you by us, doubt not of kind wellcom; We call not of our own heads; He ſent us forth that will make good whatſoever we promiſe you according to our inſtructions that we have received from him.
Ʋſe. 4 And laſtly, be perſwaded to hearken to our Call, in regard of the authority of the Sender. It will not be well taken under any pretence whatſoever, to ſlight the Lords gracious offers, to trample under foot his bleſſed Ordinances. If the meſſenger ſent, pleaſe you not, yea ſuppoſe you had juſt cauſe of your diſpleaſure: yet that will not excuſe your ſlighting of the Sender, and his gracious meſſages. Do not think that what we do by vertue of the Authority which the Lord hath given us, ſhall be let fall by him: He will require an account of our ſowing from all ſorts of ground where we ſow. He telleth our fleetings; He puts our tears into his bottle; and our groans under your wrath of pride and folly, are written in his book. The Lord bleſs unto you theſe words; You and I ſhall appear at the barr of his tribunal upon this very controverſie between us. And ſo much of the firſt part of this Text.
The great ingratitude of the Jews, comes next to be ſpoken of, out of theſe words, And they would not come.
There is an emphaſis in theſe words, they could not come.
Would they not come? why would they not come? Surely, there can be no other reaſon given, but this, they would not becauſe they would not. So that here is intended to be ſet forth by the Holy Ghoſt.
Firſt, The willfull contempt of the People of the Jews.
And Secondly, From the word (they) is to be noted, the generality of their wicked wilfullneſs. They, it is not ſaid ſome of them, but they, that is (as it were) all of them; Surely the greateſt part of them by farr. They were upon the matter (as we uſe to ſay) all hanged in a ſtring: never a barrel the better herring. They would not come.
Beloved, it is a very ſad ſtory, That God ſhould have a peculiar people, whom he calls his own; John 1.11. He came unto his own, and his own received him not; But that there ſhould be ſuch a general defection and blindneſs on the whole Nation, (aver few only excepted not worth the ſpeaking of) is a ſad aggravation of the condition of the Jews, ſo pitifull in bondage to Wicked Will. And is it ſo in Iſrael? And ſhall we wonder if it be ſo among us? But I will keep to my method which I have accuſtomed you unto.
This ſhall be the Doctrine,
Doct. That the great Grace of God, in inviting men to the Marriage of his Son Chriſt, is by the moſt of folk willfully refuſed or neglected; That at leaſt it is neglected, but here wilfully refuſed.
Queſt. Queſtion. But you will ſay (perhaps) Why do you put into the Doctrine this word (neglected) ſeeing you have ſo urged the emphaticalneſs of the words before?
Anſw. To this I Anſwer, That the greater contains the leſſer; where there is wilfull contempt, there muſt needs be careleſs neglect. Therefore no wrong is done to the Text. And I would lay the Doctrine as large as might be, that it might be extended in the Application to the greater advantage of all the hearers.
We read of ſuch a general diſtemper 2 Kings 17.13.14.15. But I will but read the 14. v. (becauſe the time runneth apace) mark it. Notwithſtanding they would not hear, but hardned their necks like to the neck of their fathers, that did not believe in the Lord their God. And ſo of Judah we read 2 Chro. 24.19. Yet he ſent Prophets to them to bring them again to the Lord their God, and they teſtified againſt them: but they would not hear. And there is the like complaint Pſal. 81.11. but my people would not hearken to my voice: and Iſrael would none of me. Such another inſtance is John 5.40. And ye will not come to me (ſaith Chriſt to the Jews) that ye might have life.
Reaſon. Now the reaſon of this rejecting of God and his Son Jeſus, is, becauſe people are married already to their ſinfull luſts. So Iſaiah 65.1.2. The Lord there complains of his ſpreading out his hands all the day unto a rebellious People, which walked in away that was not good, after their own thoughts. Now when men either leane to their own wiſdom, or are Wedded to their own will, or have any carnal, worldly or ſinfull diſtemper in their hearts, and do inebriate themſelves with the preſent comforts of the world, though the things in themſelves be lawfull; or have inordinate cares, or laſtly do harbour and cling to any baſe luſt whatſoever: here there is no room for Chriſt, he can have no entertainment. Strong luſts hang upon men as an haereditary diſeaſe, and they muſt not be croſſed; If you would oppoſe them, they ſwell the more, as a water that is palliſadoed up, ſwells and overrunns all. This is the reaſon that the gracious offer of Chriſt is ſo contemned and deſpiſed.
Ʋſe 1 Then firſt learn, that the enjoying of the outward means of Grace, is no certain or infallible argument to prove people to be happy. People may live under excellent vonchſafements, and yet be of the number of negligent and unprofitable hearers, yea deſpiſers of them. Many do deceive themſelves in this kind. Becauſe they eat and drink in Gods preſence, &c. they think there are Jews and Pagans enough to fill up hell. But they ſhall have the worſer place in Hell, that have glorious means of Grace, and deſpiſe them, or though they do but ſlight them. What is a man the better to have abundance of good food, if he will not eat of it? If Chriſt be offered, and people will not receive; As it is recorded of the Jews, John 1.11. That when Chriſt came urto them, they would not receive him, and therefore had not the power or priviledge of being the Sons of God. Their caſe is the worſe, not the better, that Chriſt is among them. but they do not receive him, nor ſubmit to him.
Ʋſe. 2 The ſecond Uſe, is to ſet forth the greatneſs of their ſin that will not ſubmit to Chriſt, that will not receive him. They expoſe themſelves to great danger; their ſin is great; for they ſet light by Gods Grace, as it is ſaid ver. 5. of this chap. They made light of it, they cared not for Chriſt his Supper. Herein people do even deſpite the ſpirit of Grace, Heb. 10.29. They tread under foot the ſon of God, and count the blood of the covenant an unholy thing. Yea they grieve Gods ſpirit; which is condemned, at leaſt dehorted from, Epheſ. 4.30. And indeed do but conſider, Would it not grieve a man, when he hath made a feaſt for his friends, and ſent his meſſengers to call them thereunto, if they ſhould peremptority reject his kindneſs and good will? Now here the danger muſt be very great, this contempt being offered to the King of Heaven and Earth; Surely they ſhall ſmart for it. We read 2 Chron. 24.19. of this ſin, to wit, that when the Prophets (ſent to the people, to bring them back to the Lord,) had teſtified againſt them, they would not hear. Therefore it is denounced againſt them, verſ. 20. by Zachariah the ſon of Jehojadah the Preiſt, that they ſhould not proſper, and that the Lord had forſaken them. It is true they ſtoned him for his labour, ver. 21. But yet they found it true enough what he ſaid afterward. You may ſee more to this purpoſe Jer. 18. ver. 12. to the 18. their ſin is, they departed from the ancient path, to walk in a way not caſt up. They made their will their Law; And their puniſhment is, to be made deſolate, and a perpetual hiſſing, to be ſcattered as with a Eaſt wind before the Enemy. And (oh ſad buſineſs, tremble if there be any life in thee) I will (ſaith the Lord in the 17. ver. of that chap.) ſhew them the back, and not the face in the day of their Cal…mity. Mat. 23.37.38. ye may read there what the puniſhment of this ſin is. The ſin is (and ye would not) the puniſhment (your houſe is left unto you deſolate.) Luk. 14.24 For I ſay unto you, that none of thoſe men that were bidden ſhall taſte of my Supper. So again had I time, I might read unto you Luk. 19.42.43.44. A ſad Propheſie of the deſtruction of Jeruſalem, which afterwards came to paſs. Heb. 10.28.29. He that deſpiſed Moſes Law. died without mercy under two or three witneſſes. Of how much ſorer puniſhment (ſuppoſe ye) ſhall he be thought worthy, who hath troden under foot the Son of God? &c. This great ſin is in England, yea in this very place. Read therefore (for it is yours) Iſaiah 30. ver. 8. to the 15. Now go write it before them in a Table, and note in a Book, that it may be for the time to come, for ever and ever: that this is a rebellious People, lying children, children that will not hear the Law of the Lord, &c. Then at the 12. ver. begins the ſentence; Wherefore, thus ſaith the holy one of Iſrael, becauſe ye deſpiſe this word, and truſt in oppreſſion and perverſneſs and ſtay thereon: therefore this iniquity ſhall be to you as a breach ready to fall, ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an inſtant. And he ſhall break it as the breaking of the potters Veſſel &c.
Ʋſe. 3 Laſtly, Let me perſwade ſome of you (ſith there is little hope that I ſhall all or the moſt) heed ye be not of the number of thoſe that ſay Mot. 1 they will not come.
To move you to be the more wary of this ſin, know it is a ſin we are naturally prone unto, to pout and mogg.
Secondly, We have many bad examples in this place, I have hardly known the like in any place where I have been, therefore we have the more cauſe to beware.
Thirdly, Without fail, as the Lord liveth, they ſhall know ſorrow that ſlight Chriſt offered in Goſpel-Ordinances.
So much of the 3. ver. containing the firſt offer of Chriſt to the Jews, and their refuſal; and ſo much at this time.