The Wedding Supper, Sermon 5
The fifth Sermon.
Mat. 22. the latter part of the 5. and the 6. v.
And went their wayes, one to his Farm, another to his Merchandiſe. And the remnant took the Servants, and intreated them ſpitefully, and ſlew them.
WE ſpake laſt out of this 5. ver. of the frame of ſpirit that was in the Jews, and how they ſtood affected towards the Doctrine of the Goſpel, which was begun to be preached among them now the ſecond time after the death and paſſion of Chriſt, out of thoſe words, They made light of it, that is, they cared not for it (as it hath been ſhewed the word here uſed in the Original ſignifieth.) Time would not give leave to end that verſe then; Therefore that is our next work; To wit, to ſpeak of the ground of this their undervaluing of Chriſt, and the preaching of the Goſpel: which was, their overprizing of worldly things. From which we will handle this laſt Doctrine out of this fifth verſe,
Doct. That worldly affairs are a great occaſion unto worldly-minded people, to make them ſet light by the Goſpel and the means of grace and ſalvation.
It is obſerved of the Jews, that even to this day, they are a worldly thriving people; where ever they come, within a little while they grow rich. And hence was it, that the generality of them thought it not worth their labour to look after matters of Religion. Even as to this day we finde our honeſt Hogs juſt of that temper, which are our beſt neighbours. For we have ſo many barking, yea biting dogs, that theſe grunting Swine ſeem to be very honeſt men among us. But yet in truth, you muſt pardon me; O ye my honeſt courteous neighbours, I muſt render evil for your good (as perhaps you will account it, untill your eyes be opened.) You undervalue opportunities of Worſhip, you attend not the places of worſhip. Whats the Reaſon? Surely becauſe ye think that while ye are attending the affairs of the world ye are imployed in your lawfull Calling, and therefore that your abſence from the Means of grace may very well be excuſed. And becauſe this is ſuch a plauſible evil, ſuch a poiſon of Aſps, I will ſpeak a little of it by way of digreſſion.
Know therefore, that there is not a man alive that hath not a touch, a tang (as we ſay) of this evil. Yet nevertheleſs it is as dangerous an evil, and as incompatible with Grace, when it becomes predominant, as any ſin whatſoever. And it is to be noted, that of all Sins ſeldom are the Saints of God tainted with this in Scripture; And alſo that ſuch as fall into it, ſeldom return to their wonted glory and luſtre in the Church. VVhereas we find Peter denying his Maſter, and David falling into Adultery, and Lot into drunkenneſs &c. yet we finde a returning again, a recovery out of their falls. But when men give themſelves to covetouſneſs, we may fitly compare this ſin to that deep ditch which Solomon compares a whore unto: They that come into it, return not again, neither take they hold of the paths of life: You have an example in Demas how he broke his neck quite, in falling into this ditch of the World. 2 Tim. 4.10. We never read of his recovery. Let me a little declame, or if it muſt be ſo, exclame) againſt theſe hoggs and Swine. Do you think the land you have is yours? or the Silver and Gold you have is yours? No no, You ſhall know it is Gods, and that you are but ſtewards, and ſhall one day hear that ſame (give an account of thy ſtewardſhip, for thou maiſt be no longer ſteward, (ſpoken of Luk. 16.2.) O when a wretched man (a beaſt rather) ſhall have an eſtate thrown into his hands; and ſhall either hugg it as a God, or wallow in it, as the Swine do in dirty muddy places, and ſhall never regard to uſe any part of it to Gods Glory nor to the good of the common wealth, nor to the comfort of the poor; …ay ſome will ſcarce allow what is needfull for their own nouriſhment: like Tantalus up to the chin in water, and yet dying for thirſt, &c. I ſay, when ſuch a running out of the Soul is in a man after the World, is it likely there will be any great mind upon the things of God, of Chriſt, of Salvation? Truly no. This ſin is like the diſeaſe called the hectick feaver, at firſt hard to be diſcerned, but eaſie to be cured; but at laſt eaſie to be known (ſure enough) when it is grown incurable.
When worldlineſs breaketh out into groſs oppoſition of the wayes of God, (take heed (honeſt and kind neighbours) you will come to it at laſt, if you do not take heed) I ſay, when it is come to a hight, then the Soul is (as it were) becruſted, ſeared; it will not be diſcerned eaſily by ſuch a Soul, that covetouſneſs hath any harm in it at all; Tis good husbandry, thriftineſs. Men grow bold to plead for it, and for their neglect of duty, to do other things. See how bold Martha is. Mary was hearkning to Chriſt preaching; Martha was cooking it, and dreſſing meat for Chriſts dinner; Out cries Martha to Chriſt (you ſhall find it Luk. 10.40.) Lord, doſt not thou not care that my ſiſter hath left me to ſerve alone? bid her therefore that ſhe help me. And if it be ſo in the green tree, how much more in the dry? If good People under a temptation, be ſo bold to plead for their neglect of attending upon Chriſt, and to blame them thar are more carefull, and ſtrict then themſelves; how much more will ſuch as are ſwallowed up (as it were) of the World be bold? But you ſee in that place of Luke, what Chriſt the King of the Church doth. He falls a chiding of Martha, not of Mary. He tells her Mary had choſen the good part. Worldly people ſay to the Almighty, depart from us; they hold it good wiſdom, to labour and ſave while they be yong, that they may not live in want when they be old. It cannot be denied but this is good Wiſdom in its place. But they are penny wiſe, and pound fooliſh, as it is ſaid of the Widdows that live in pleaſure, 1 Tim. 5.6. they are dead while they live. For what is a man profited if he winn the whole World, and loſe his own Soul? or what ſhall a man give in exchange for his Soul? Mat. 16.26. I tell you for every hours coming to Sermons, ſpent in praier, thouſhalt be rewarded; thou ſhalt have the comfort of it one day. Time ſpent in Gods ſervice is the beſt ſpent time. When once you come to know the terrors of the Lord, you will not think any labour too great, to get news of a crucified Chriſt, Galeacius.nor all the wealth in the world to be compared to one Minutes Society with Jeſus Chriſt. O my mouth is opened, my heart is enlarged. O what would a damned Soul in Hell give to come out of his condition? I am the more earneſt, upon mine indignation at the abominable boldneſs of earthly-minded People. Tis well twas Chriſt himſelf ſpake, and that it was to Martha. If we ſhould ſay but half ſo much to Chriſts pretended Diſciples now, we ſhould hear of it again hot and wholy (as our country folks phraſe it.) and they would tell us that if all ſhould be of our minde, we ſhould all quickly go a begging; and our hair would grow through our hood. We ſhould have as good as we bring; Such is the boldneſs of covetous perſons; Such is the conceit that People have of the harmleſneſs, yea or rather of the commendableneſs of worldlineſs; whereas indeed it is a vice full of deadly poyſon, full of ignorance of God, of Atheiſme, of Idolatry, Injuſtjce, Oppreſſion, and indeed of all iniquity: as will be more at large ſhewed in the uſes of the Point, which now I come unto. Ʋſe. 1 And firſt, It ſerveth for information, that there is great danger in affecting worldly things. It is (ſaith the Doctine) a great occaſion to make People ſet light by the means of Grace, holy & religious employments; and therefore it muſt needs be a very dangerous thing, for a man or woman to let his or her affections to run out after the world. 1 Tim. 6.9.10. But they that will be rich, fall into temptation, and a ſnare, and into many fooliſh and hurtfull luſts, which drown men in deſtruction and perdition. For the love of money is the root of all evil, which while ſome coveted after, they have erred from the faith, and peirced themſelves thorrow with many ſorows. It is the ready way to reſtrain and keep back our affections from God, and good excerciſes; and a ſign that men do not ſavor of religion; to let them runn out after the things of the World. Now the things of the World are (as John ſaith 1 John 2.16.) the luſt of the fleſh, the luſt of the eyes, and the pride of life: that is, Voluptuouſneſs, Covetouſneſs, Ambition. Let me ſingle out this Goliah to encounter it, and draw out the ſword of the ſpirit, out of that ſheath Prov. 11.4. Riches profit not in the day of wrath. And Ezekiel 7.19. They ſhall caſt their ſilver in the ſtreets, and their gold ſhall be removed: their Silver and their gold ſhall not be able to deliver them in the day of the Lords wrath: they ſhall not ſatisfie their Souls, neither fill their bowels, becauſe it is the ſtumbling block of their iniquity. And ſo we might ſay of all the pomp of this World. Pſal. 49 6.17. When men die they ſhall carry nothing away: their glory ſhall not deſcend after them. And the forenamed Ezekiel 7. ver. 10.11. Behold the day, behold it is come, the morning is gone forth, the rod hath bloſſomed, Pride hath budded, Violence is riſen up into a rod of wickedneſs: none of them ſhall remain, nor of their multitude, nor of any of theirs, neither ſhall there be wailing for them. You have ſeen the danger both of Soul and body too. Ʋſe. 2 Come we to a ſecond information, of the ſinfullneſs of their ſin, & the greatneſs of their abomination, that let their ſpirits run out after the world. They go quite contrary to God, that neglect his Sabbaths and Sanctuary. Exod. 31 15. Six dayes may work be done, but in the ſeventh is the Sabbath of reſt, holy to the Lord: whoſoever doth any work in the Sabbath day, he ſhall ſurely be put to death. And ſo Jer. 17.27. But God threatens to kindle a fire, not to be quenched, to devour the places of ſuch as will not hearken to hallow the Sabbath day. If men will not hallow Gods Sabbaths, nor reverence his Sanctuaries, but will be croſs to God, God will be croſs to them. They that cannot allow him his own day, becauſe they are ſo drownd in the world, that they cannot remember it before it comes, much leſs obſerv it when it is come: God will lay great ſin to their charge becauſe it proceeds from undervaluing of him, through ignorance, & this hath much ſinfullneſs in it. Therefore Mat. 6.33. Chriſt wils to ſeek firſt the kingdom of God; becauſe it is a very ſinfull thing to prefer the world before God, & the things of his Kingdom. God and the very quinteſſence of the world ſtand in oppoſition ex diametro. The very wiſdom of the fleſh is enmity to God. Rom. 8.7. And thence is it that there is ſo much ſinfulneſs in the love of the World, becauſe the ſpirit and the ſoul do runn out exceſſively after the World, and do take great delight in theſe carnal things. And when the Soul and affection runs out to take pleaſure and delight in any thing more then in God, there is there much ſinfullneſs.
There is in ſin three thing conſiderable. The baſeneſs of it, the viciouſneſs of it, and the ſinfullneſs of it. Now tis true, there is not ſo much baſeneſs in this ſin, as there is in ſome others; As to inſtance in Adultery, it is a ſin that hath much baſeneſs in it, it carrieth with it a ſtain, and a blot that ſhal never be blotted out. Yet this ſin of worldlineſs, is a far greater ſin; though it be not majoris infamiae, of greater infamie; yet it is Majoris culpae of greater fault; there is far more irregularity in it. Queſt. Why then is it not ſo eſteemed among men?
Anſw. I anſwer, Men do not uſe to judge of ſin according to the rules of the Word, but according to the cuſtomes of men. And among men, it is meet, that ſometimes ſins, though of leſſer fault in themſelves, yet of more miſchievous conſequence, and more deſtructive to the peace and comfort of humane ſociety, ſhould be more ſeverely puniſhed, and ſo conſequently the committers of it, more hooted at, and had in diſhonour. And this is the cauſe that Covetouſneſs paſſeth ſo orderly and quietly, through the judgements of men, untill it come to break out into Robberies and violencies which are prejudicial to the peace of men living together in humane Society.
Secondly, There is in ſome ſins more vitiouſneſs, then in otherſome: Sins that are againſt Moral Vertues, and Natural Conſcience, do ſtare more Gaſtly ſometies, then greater ſins againſt God do: Becauſe a man that hath no Grace, hath yet a Conſcience, which is a true rule according to its proportion; but is too ſhort to meaſure ſins by that are more immediately committed againſt God. So Paul when he was Saul, lived in all good Conſcience, Acts 23.1. He ſaw not the greatneſs of the ſin of perſecuting the Saints. He thought he had done very well in dealing ſo cruelly as he did with the Church; there was not vitiouſneſs in it, according to the Rules of Morality, nor the outward Rules men uſe to go by in meaſuring ſin.
Now by this time ye ſee, what I drive at; to wit, to ſhew you that though there be neither ſo much baſeneſs or vitiouſneſs in loving of the world, as in Adultery and ſome other ſins: yet that it is a very high ſin, and ſtrikes deep into Gods honour: And it is the more dangerous, by how much the leſs mens help againſt this evil is. If our Sermons will not deterr you from the every, or robbery, or murther, or adultery; yet the Gallows may. There are ſevere Laws againſt theſe ſins, and they are ſins in the eſteem of the world, and ſins againſt natural conſcience; and all is a help againſt theſe ſins. But againſt thoſe Maladies, to make light of Chriſt, of Goſpel. Seaſons, of bleſſed Ordinances; not to delight in God; to be glad when we have wealth, to put our truſt in Princes; to be very penſive at the frowns and threats of men; not to put our truſt in the living God, and the like; here wants mens laws, the worlds vote, and natural conſcience to accuſe. And yet theſe and ſuch like ſins are far greater, and have far more ſinfulneſs in them, then thoſe other forementioned ſins of infamy: A man may go for an eminent Profeſſour of Religion, and yet be worldly. To refuſe Chriſt, M. Capel.or but to neglect the offer of grace, is more ſinfull then fornication, yea then adultery. Heb. 10.28, 29. will teach us, that ſuch ſinners are worthy of ſorer puniſhment incomparably then ſuch as break, nay deſpiſe all Moſes Law. If you have but your minde upon work, or upon the world in a day of Worſhip, it is a very great ſin. And the Reaſon or ground of all this, is, becauſe God is ſo every way furniſhed to do the creature good, and hath ſo unbowelled his heart in ſending his Son, and ſo humbled himſelf to our capacity in ordaining Ordinances, and ſo cleared his truth and faithfulneſs in all Ages by making them effectual, and the like; and knows and conſiders all this to the utmoſt; So as that he cannot but moſt ſeverely puniſh worldlineſs, refuſing Church-communion, love of the creature and the like, as ſins that are beyond meaſure ſinfull, by the Rule Saints go by, though not by the worlds rule.
And ſo I come to the Uſe of Counſell, and ſo ſhall end this Point of Doctrine.
I adviſe every good man to take care, that his worldly affairs be no hinderance to him in receiving Chriſt, or occaſions of diſeſteeming Gods grace in the means thereof offered to him, after the faſhion of worldly men that know not what it is in the way of mercy to enjoy an Ordinance and Chriſt in it, or to neglect it in a way of ſin.
I will uſe ſome Motives.
Mot. 1 Firſt we are naturally apt to follow bad examples; eſpecially if they that give them be our Fathers or Mothers, or Gentlemen. Regis ad exemplum, &c.And by the way look to it ye great ſtones, that draw ſo much rubbiſh out of thoſe old walls after you; Your torments will be the greater for that by your example God hath been the more diſhonoured.
But Secondly, If you will follow mens examples in ſinning, Qui parriter peccant pariter punientur.you ſhall not be behinde in puniſhment. For God is righteous.
And thirdly, all the comfort of a Chriſtian depends upon Gods favour, which is ordinarily even faſtened to his Ordinances: So that they that do mean to finde out the riddles of his love in Chriſt, muſt plow with the heifers of his Ordinances, preſcribed in his Word.
And that the light of Gods countenance, is the life of a Saint, you may ſee by David, Pſal. 4.6, 7. There be many that ſay, Who will ſhew us any good? Lord, lift thou up the light of thy countenance upon us. Thou haſt put gladneſs in my heart, more then in the time that their corn and wine increaſed. And therefore that you may enjoy God, that ye may be on that high Tower from whence all men look like Crows, take heed that the World do not keep you, from doing thoſe things that will make you to know him better, whom to know indeed is to be truly wiſe and ſafe.
Queſt. But how ſhould a man prevent this miſchief which others run into?
Anſw. By labouring to have the work of grace throughly wrought in your hearts. It is impoſſible mens hearts ſhould run out after the world, when they have gotten grace. Pſal. 17.15. As for me, I ſhall behold thy face in righteouſneſs: I ſhall be ſatisfied, when I awake, with thy likeneſs. See what an odd man Paul is grown, Phil. 4 11, 12. Not that I speak in respect of want (ſaith he:) For I have learned in whatſoever ſtate I am, therewith to be content. I know both how to be abaſed, and I know how to abound; everywhere and in all things I am inſtructed, both to be full and to be hungry, both to abound and to ſuffer need. and ver. 17, 18. Not becauſe I deſire a gift, &c. But I have all, and abound, and am full, &c. And (to conclude this Uſe and point of Doctrine, and to make an end of this 5. verſe) read 1 Tim. 6.5, 6 7, 8. verſes, They muſt be withdrawn from, that ſuppoſe gain is godlineſs, they are men of corrupt mindes and deſtitute of the truth. But godlineſs with contentment is great gain, &c. The Lions ſhall want and ſuffer hunger, but ſuch as have made God their portion, and do hold faſt by him, ſhall be happy as long as he is God. And that I hope will be long enough.
But I come to ſpeak of the behaviour of the latter ſort, out of the 6. ver.
And the remnant took his ſervants, and intreated them ſpitefully, and ſlew them.
We are come from ſpeaking of Hogs, to ſhew you the behaviour of Dogs: we have ſeen a bad behaviour in the former verſe; but here is a far worſe in this. The former ſort of men did but ſlight the offer of Chriſt, and the means of grace; but theſe do malitiouſly oppoſe them.
In this behaviour of theirs, there is a threefold act, to be taken notice of.
1. They took them, that is apprehended them as groſs Malefactors: And the remnant took his ſervants. So the Jews after Chriſt was aſcended, laid hands on Peter and John, and on Stephen; and Acts 12. there you read that Peter is put in priſon. Thus they took the ſervants.
2. They intreated them spitefully, ſaith the Text; that is, with ſcoffs, and ſcorns, and impriſonment, and whipping. Paul received of the Jews five times, 40 ſtripes ſave one, at a time, 2 Cor. 11.24.
3. They ſlew them, that is, ſome of them were murthered by them, as Steven and James the brother of John: Wherein they declared their malice to the utmoſt. And this was implicitely foretold, Matth 10.28. And fear not them which kill the body. And we ſee their ſpirit. Acts 22.22. Away with them (cried thoſe Jews of Paul) for it is not fit that he ſhould live.
I ſhall out of this verſe from all theſe particulars, handle but one Point of Doctrine.
Doct. That the grace of God offered unto men in the preaching of the Goſpel, hath not only ſuch enemies as contemn it, but alſo ſuch as carry themſelves with all poſſible baſeneſs and cruelty againſt the Meſſengers thereof.
This appears out of the 21 of Matth, ver. 35 to the 39. likewiſe cap. 23. ver. 34. to the 38. cap. 26 4. Acts 7.52 to the 59. It is very evident, that ſuch was the uſage of the Servants of Chriſt in the time of the Jewiſh Church and Common wealth; Peter and the other Apoſtles whipt. Acts 5. Steven ſtoned, Acts 7. James ſlain with the ſword, Acts 12. John baniſhed into Patmos, Rev. 1. And the ſtories of the Church do ſhew what uſage they have had ſince.
But what may be the reaſon hereof? Chriſt who ſends is the Prince of peace, the Goſpel is the Goſpel of Peace, and the end eternal peace. What therefore ſhould be the reaſon, Chriſt ſhould have no better entertainment in the world? The ſon of man came not to deſtroy but to ſave; tis true; but yet men do either think that ſuch as pretend to be Meſſengers ſent of God, are not, but are wicked men, as the Jews did not ſtick to ſay of Chriſt himſelf, Joh 8.48. and they thought they ſaid well. and ver. 52. they are very confident that he had a Divel: And Joh. 10.53. they pretend they did not find fault with him for any thing but blasphemy; or elſe they think that they are their enemies, becauſe in declaring the grace of God, they declare their duties, or rather their properties that are partakers of it. Tit. 2.11.12, For the grace of God that bringeth Salvation, hath appeared unto all men, teaching us that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent evil world. But this wicked men cannot abide to be told, becauſe they cannot chooſe but know that they are not ſuch as they are to whom Chriſt appeareth in power. And becauſe their ſins and they are one, like Hippocrates Twins, born together, live together, and die together; he that toucheth their ſin, toucheth the apple of their eye. They and their ſins do mean to run their fortunes together. Now we tell you, as the truth is, that they that take Chriſt to be their Prieſt, muſt and ſhall take him to be their King, to rule them, and their Prophet to inſtruct them. Now men think we are too ſtrict, unreaſonable; that we abuſe them; and they will not be ſo uſed by us; But, Friends, we muſt tell you the truth, and we have the beſt Preacher that ever was, for our example, John 8.44. Ye are of your Father the Devil, &c. VVe muſt be plain; if you will not love the children of God, if you will not make much of them that fear the Lord; if vile perſons in your eyes be not contemned, if you do not hate the congregation of the wicked; if you love to ſit with vain perſons; if you ſet not up God in your families: if you be cozeners, oppreſſors, prophane; if you neglect the Kingdom of God, and the ways of the Lord Jeſus, and the Ordinances which are preſcribed by the Lord, to wit, Sacraments, and the ways of worſhip, &c. you muſt know that it is not we that make the breach, but your ſelves, becauſe ye are in the Gall of bitterneſs, and in the bonds of iniquity, as Peter told Simon Magus, Acts 8.23.
Ʋſe 1 And therefore (for the firſt Ʋſe) they are deceived that think otherwiſe. John Baptiſt was a famous Preacher, he ſpake plainly, he calls them a generation of vipers; he plainly rebukes Herod, Mark 6.16. to the 20 verſe. Therefore Herodias had a quarrel againſt him, and would have killed him, as after ſhe prevailed to have it done. Yet mans deceitfull heart makes himſelf ſtark blind, it is deceitfull above all things. O, if the Jews had lived when their Fathers did, they would have been loth to have killed the Prophets; but yet they thought it no ſin to put Chriſt to death. Ye cannot think what hearts ye have, if God do but leave you to your ſelves. You have all of you the ſeeds of all ſin, even of the vileſt abominations. Chriſt only hath this priviledge, that the Prince of this World coming found nought in him; both becauſe of his freedom from Original corruption, and that ſpecial ſupportation that he had from God.
But ſecondly, It ſheweth the greatneſs of their ſin, that are come to this height, to abuſe them that intreat them to be reconciled unto God. This is our work, 2 Cor. 5.19, 20. And what your work hath been, the Sun can witneſs. But yet it is (though to you a ſign of perdition) to us a token that we are right, and do our duty, becauſe we finde ſuch entertainment from ungodly men among us; as (I profeſs) I know not one man that hath the leaſt teſtimony or ſigne of grace, that hath oppoſed us. But theſe dirty ways you make us to trot through, though they be ſomewhat irkſom to us as we are men: yet are they comfortable becauſe we know by the dirtineſs of them, that we are in our way: for, all that will live godly in Chriſt Jeſus muſt ſuffer perſecution.
Ʋſe 3 Yet God forbid, that I ſhould ceaſe praying for you, or give over adviſing you. I will ſow the precious ſeed of councell once more; who can tell whether the Lord will leave a bleſſing behind? O take heed ye be not in the number of them that deal cruelly with the Meſſengers of Gods grace, that deal deſpightfully with thoſe that bring the goſpel of ſalvation. For our parts, we live in the upper region, we are above ye, we are upon ſuch an high Tower as makes ye all look like crows in our eyes, though ye were bigger then ye be. For he that can make his calling and election ſure, if he have to do with the greateſt Nimrods in the world, he need not fear: his ſtrength ſhall be the munition of rocks. &c. But I adviſe you for your own ſakes, and your poor families, whom you would be loth ſhould be Vagabonds, and beg their bread (as I have known the children of ſome oppoſers and perſecutors to do, that had as big ſooks one day as any of you) as, I ſay, you would be loth the curſe of God ſhould light on you and yours: take heed of touching theſe apples of Gods eye: I ſay (as Pilates wife ſaid to her husband) Matth. 27. Have nothing to do with theſe men. Ye were better anger all the Witches in the World: O take heed how ye force the Church to fall to their (deſperate) prayers, and to ſet God upon ſome notable Work for his great glory, in your remarkable deſtruction. But rather come bow, come repent, give over; There is forgiveneſs with God. He will forgive all that is paſt; he can forgive any ſin that is repented of, and will. I know it is harder to raiſe up a ſoul loaden with ſin, then to load it; therefore I am earneſt to perſwade you not to be diſcouraged, or troubled, that you have been ſo wicked (as Joſeph comforted his brethren, Gen. 45.5. cap. 50.19, 20, 21.) So would I willingly encourage you to come and kiſs the Son, who is willing to fall on your neck and kiſs you. As the Jaylor (Acts 16.33.) waſhed thoſe ſtripes which he had made, and was a Diſciple; So come and rejoyce in thoſe ways ye have evil ſpoken of; love thoſe Preachers ye have ſo baſely uſed, and ſo deſpightfully handled.
What ſhall I ſay?
Mot. 1 Firſt, God takes notice of this ſin.
Secondly, he will be greatly offended for it.
Thirdly, he will ſeverely puniſh it.
All which particulars are contained in the verſe immediatly following this; and ſhall be ſpoken of (God willing) ſome other time.