The Wedding Supper, Sermon 8
The Eighth Sermon.
Matth 22. ver. 11. &c.
And when the King came in to ſee the Gueſts, he ſaw there a man which had not on a wedding garment. And he ſaith unto him, Friend, &c.
WE are upon the ſecond branch of the third thing in the praedicate of this admirable parable, to wit, the latter Gueſts that are invited (upon the refuſal of the Jews firſt invited, and again and again called, but refuſing, and abuſing the meſſengers ſent) to wit the Gentiles. We have finiſhed our diſcourſe of the Kings Commiſſion given for their calling, and of the ſervants diligence in the execution thereof, out of the three immediate foregoing verſes. Now it followeth out of this …th. verſ. and the verſes following, unto the end of the 14. that we ſpeak of the third branch or part formerly noted in the calling of the Gentiles, viz. the proof and trial of ſuch as become gueſts, and take upon them the profeſſion of the Chriſtian faith. Wherein three things come before us to be taken notice of.
Firſt, The manner of their trial.
Secondly, The iſſue of the trial; both theſe ver. 11.
Thirdly, The juſt, holy, exact, and grave proceeding of the Lord againſt him who upon trial was found unworthy, in the verſes following; of which hereafter, by Gods aſſiſtance.
This 11. verſe tells us firſt, of the manner of his trial, and that by three particulars, For.
Firſt, The King himſelf, viz. God will try him.
And Secondly, He will do it immediately, he is ſaid to come in to ſee the gueſts.
And laſtly, It is implied that the viſible Church is the place of Gods walk to and fro, to teach us that God takes ſpecial notice of ſuch as make profeſſion of religion; he will come in to ſee them.
From theſe things put together we have to obſerve this point.
Doct. That God will make proof of Profeſſors. Profeſſors of Godlineſs ſhall be tried, and that by God himſelf.
Queſt. Queſtion. But in what reſpect ſhall they be tried?
Anſw. I anſwer, In point of ſincerity, as touching their truth of Grace. Why ſo? Surely it is neceſſary in regard of Gods glory; for firſt, ſuch as are found to be ſound, do much honour God, God hath much glory by them: and this is that God expects from thoſe that wear his livery, he commands it, Pſal. 50.14. He delivers them from trouble to that end, ver. 15. He would have our light ſhine befone men, that they might ſee our good works, and glorifie our father which is in heaven. Mat. 5.16. And on the other ſide, if upon trial profeſſors be ſound ſaulty, God hath much diſhonour thereby. Rom. 2.14. For the name of God is blaſphemed among the Gentiles through you. But we ſhould be to the praiſe of his glory. Epheſ. 1.12.
Queſt. Queſt. And why will God do it himſelf why will the King himſelf come in to ſee the Gueſts?
Anſw. I anſwer, Becauſe no inſtrument can do it ſufficiently. For the heart is deceitfull. Jer. 17.9.10. No man, no not of himſelf, can find out the depths of the heart. And although the Lord lend man a candle to ſearch the heart with, yet it will only a little ſerve for his own heart; It will not ſerve to find out the heart of another.
Queſt. Queſt. But when will God prove men and try men?
Anſw. God trieth daily, and he will try at the laſt day. In this life, he hath his many wayes of trial; ſometimes he trieth by afliction. Pſal. 66.10.11. For thou Lord, haſt proved us, thou haſt tried us as ſilver is tried. Thou broughteſt us into the net, thou laidſt afflictions upon our loines. And ſometime again the Lord trieth by proſperity, in and by which many are found faulty. O the bewitching ſunſhines of this world! Demas hath forſaken me (ſaith Paul) and hath embraced this preſent world.2 Tim. 4.10.
Ʋſe. 1 Folly therefore it is, and a very vain conceit and practice to care only to make a fair ſhew among men. Such ſeem to think God regards not, ſuch Job ſpeaks of chapter 22.13.14. This is atheiſtical blindneſs.
Let every ſincere heart put on a crown of rejoycing upon his head; and tread upon reproaches, and evil ſpeeches; God is judge himſelf, he will try himſelf. The Lord knoweth the way of the righteous. Pſal. 1.6. It is a ſmall thing for Paul to be judged by man; it is his comfort, that he that judgeth him is the Lord 1 Cor. 4.4.5.
It is every mans part to be fitted to approve himſelf to God, and not only to men.
Mot. 1 For firſt, Gods approbation is better then the approbation of all the World; If he juſtify, who ſhall condemn Rom. 8 34
Secondly, The neceſſity of Gods approbation ſhould move us to fit to have it. Nothing will ſerve if this be wanting. All mans commendation, if God ſubſcribe it not, is worth nothing. 2 Cor. 10.18. But not he (ſaith Paul there) that commendeth himſelf is approved, but he whom the Lord commendeth.
Thirdly, Let us take notice how God hath prevented us, to fit us for this ſo needfull buſineſs; We have gratious means, to fit our ſelves for the Lords trial viz, the clear light of Gods word; this is a lampe for our feet and a light for our paths, Pſal. 119.105. We live under a larger Canon then the Jews did; Gods word will teach a yong man to cleanſe his way, Cereus in vitium flecti, monitoribus aſper. Hor.Pſal. 119 9. And yet of all Ages they are moſt untoward. Waxy to be ſhaped unto all evil form…, ſtubborn to teachers, having their minds upon a thouſand vanities; Yet Gods word will teach ſuch. Let this move us, the gracious means we live under. So much for that.
The iſſue of the trial follows. He ſaw there a man that had not on a wedding garment. Upon trial there is a fault found. But what is the fault? And with whom is it found? for both theſe particulars are here to be taken notice of. I ſhall put off the firſt from this place, becauſe it will fall in to be handled in the next verſe, where his fault is particularly charged upon him.
Now of the latter firſt. There is a man found faulty.
Queſt. Queſt. What but one?
Anſw. Anſw. The ſcope is not to that purpoſe; For doubtleſs among ſo many Gentiles, there were many that wanted the wedding garment; for there be many hypocrites in every viſible Church. Many people came in. Iſaiah 2. ver. 2.3. among which there could not but be many unfound ones. But it is ſpoken in the ſingular Number, to ſhew the ſtrictneſs of the ſearch. He ſaw a man; not one can eſcape the eyes of the Lord. Hence obſerve.
Doct. When the Lord comes to view his Church, and to ſee his Gueſts, he will ſind out every unſound one in it.
Reaſon. And the reaſon is, Deus eſt totus oculus.becauſe he is an al-ſeeing God, none can go from his preſence, Pſal. 139. from the 1. to the 6. verſe read. Jer. 23.23.24. Dan. 2 22 Heb. 4.13. And yet more evidently, becauſe in him we live and move and have our being, Acts 17.28. I might heap up places of Scripture, to ſhew how God hunteth out ſinners. *Gen. 3.8.9.Adam, †Cap 4 9.10.Cain, ‖Exod. 32.1.6.7. Joſhua 7.10.11.20.21. 2 Kings 5.20. Mat. 26.14.15.16.21. Acts. 5.1.2.3.the People of Iſrael, when they had worſhipped the calfe which Aaron made, the Lord knows it. And ſacrilegious Achan is found out by this al-ſeeing God. And Gehazi, And Judas, And Annanias and Saphira, all theſe were ſpied out by the Lord. The darkneſs is no darkneſs with him, the night is as clear as the day, &c. But I haſten to the Uſes. Becauſe I chiefly look upon the next Verſe to ſpeak of the fault charged upon him that is here ſpied out.
Ʋſe. 1 Ʋſe. 1. They are fool-deceived, that think their wayes and works are hidden from the Lord. Yet this is not only the fault of hardhearted ſinners: but even of Jacob and Iſrael. Iſai. 40.27.28. We think God ſees not or regards nor our miſery; this is our folly. But on the other ſide, What a poor thing it is to think to ſlie from the preſence of the Lord! yet ſo fooliſh was Jonah. cap. 1.3.4. He paid the fare of a ſhip, and went into it, to go to Tarſhiſh from the preſence of the Lord; but could he? O no, it followeth verſ 4. God ſends after him with a witneſs.
Ʋſe 2 And certainly, wofull is the caſe of all ſinners, yea of the cloſeſt and beſt coloured Hypocrites; they ſhall be ſeen in their proper colours by the Lord. Iſai. 29.15.16. Wo unto them that ſeek deep to hide their counſel from the Lord, and their works are in the dark, and they ſay, who ſeeth us? and who knoweth us? Surely your turning of things upſide down ſhall be eſteemed as the potters clay; For, ſhall the work ſay of him that made it, he made me not? Or ſhall the thing framed ſay of him that framed it, he had no underſtanding? It is a notable place.
Ʋſe. 3 And therefore Laſtly, (to end this point and ver.) Be adviſed to take heed of ſin; no corners are darke enough to commit ſin in. God will ſee as well at midnight as at noon day. Pray to God to unite your hearts, that you may fear his name; it is a good expreſſion; when our hearts are united to God, we ſhall ſtand in awe, and ſhall not ſin. Eſpecially take heed of Hypocriſie; for the danger is great of that ſin, as may be gathered out of Mat. 25.41. their portion of miſery is none of the leaſt, as you may ſee by the Lords dealing with this poor wretch, which is next to be handled.
Verſes 12.13.14.
And he ſaith unto him, Friend, how cameſt thou in hither, not having a Wedding garment? and he was ſpeechleſs. Then ſaid the King unto his ſervants, Binde him hand and foot, and take hiw away, and caſt him into outer darkneſs; there ſhall be weeping and gnaſhing of teeth. For many are called, but few are choſen.
HAving finiſhed out of the foregoing verſe, the manner, and iſſue of the trial of this unworthy Gueſt: I now come to the third particular noted in the Lords proceeding againſt him; Wherein three other things are obſervable.
1. His examination about his offence.
Secondly, His conviction thereupon, both which are in the 12. ver.
Thirdly, His condemnation, or the Lords Commiſſion and warrant for his execution, with the ground or reaſon thereof. ver. 13.14. of which afterward.
In his Examination we have,
1. The matter laid to his charge.
2. The manner of Gods dealing.
How cameſt thou hither not having a Wedding garment, is his charge. This man came with others to the marriage of the Kings ſon, but he came unprovided, he was without a Wedding garment; and this is the ſumm of his accuſation, and the fault that is laid to his charge; aggravated by his impudency, in daring to come in that trim. How cameſt thou in hither, &c. that is, how didſt thou dare be ſo bold, to come hither unprepared?
The great queſtion is, what is meant here by the Wedding garment. The Papiſts underſtand hereby love and good works, but they miſs the mark. By the Wedding garment we are here to underſtand, the righteouſneſs of our Lord Jeſus put on by the hand of a true ſaving and juſtifying faith, and manifeſted by a holy, ſincere, and upright walking in the wayes of godlineſs: and therefore the Apoſtle Paul, ſpeaking to this purpoſe, and ſomewhat altering this phraſe; wills us to put off the works of darkneſs, and to put on the armour of light, Rom. 13.12. And in the next two verſes he expounds his meaning, viz. Not in chambering and wantonneſs, not in ſtrife and envying; but putting on Chriſt, &c. where Chriſt and a mans own luſts, his ſinfull luſts are oppoſed, read ver. 13. and 14. and he doth more fully mention this Epheſ. 4.21, 22, 23. In theſe words and phraſes, To hear him, to be taught by him, as the truth is in Jeſus. To put off the old man, to be renewed in the ſpirit of our minds, to put on the new man; All which is performed by the power of ſound and ſaving faith. For ye are all the children of God by faith in Ieſus Chriſt, ſaith Paul, Gal. 3.26. And again, For as many of you as have been baptized into Chriſt, have put on Chriſt, ver. 27.
By all which you may ſee plainly what it is to have, or to want the Wedding garment. The ſum of the Charge brought againſt this Profeſſor in my Text, was, that he wanted ſincerity, he was not that he profeſſed himſelf to be. He drew no vertue from Chriſt, he had not put on Chriſt by Faith, and therefore could not walk in ſound and ſincere obedience.
I obſerve this Doctrine.
Doctr. It is a ſhamefull thing for any to make profeſſion of Religion, and not to walk in truth and ſincerity.
As on the other ſide, It is moſt glorious and comfortable to have honeſt and good hearts; and ſuch are comely creatures; ſuch have the Wedding garment, and ſhall ſtand with boldneſs before God in all Trials. You may read for proof of the Doctrine. Iſaiah 1.1, 2, 3. and verſes 10 11. where the Lord by Iſaiah keeps wofull doings (as we uſe to ſay) with the Jews about this very thing.
Reaſon. And indeed ſuch perſons pollute and defile their holy profeſſion. Thoir Sacrifices are an abomination to the Lord, Prov. 15.8. Yea their whole way, viz. whatſoever they do, is an abomination to the Lord, ver. 9. They bring ſcandal to the holy Religion which they profeſs, whether Miniſters (as Elies ſons, 1 Sam. 2.17. made the offering of the Lord to be abhorred) or People, Rom. 2.24. by whoſe carriage the name of God is blaſphemed or evil ſpoken of.
Ʋſe 1 Then wo to thoſe that do ſo. They ſhall anſwer for their uncleanneſs before the Lord, they ſhall be called to account, they ſhall hear, Friend, how cameſt thou in hither? as this unworthy gueſt here. But unto the wicked ſaid God, What haſt thou to do to take my Covenant in thy mouth, Pſal. 50. ver. 16. to the 22. verſe. Wo to you Scribes, and Phariſees, hypocrites, ſaith Chriſt, Matth. 23.13.
Ʋſe 2 The Uſe in the ſecond place may be to comfort thoſe that walk in the ways of Chriſtianity in ſincerity and truth; they are moſt aſſuredly clad with the Wedding-garment, which this poor wretch (in the Text) wanted: they ſhall be welcom to the Lord at all times, come when they will: for they ſmell in his noſtrils as a field which he hath bleſſed.
Ʋſe 3 And thirdly, we ſhould all be carefull to have on the Wedding garment, and to try whether we have it or no.
Mot. 1 For firſt, the glory of the Garment, the excellency of him that hath it, may move us to look after this Garment: Oh to have our robes waſhed, Rev. 7.14and made white in the blood of the Lamb, will render us glorious creatures. Cap. 19.7, & 8.Such may by the Law (as we ſay) rejoyce and be glad, as are ſo made ready, as are arrayed in this fine linnen, which is clean and white: This is the righteouſneſs and beauty of Saints.
Secondly the neceſſity; for elſe, Friend how cameſt thou in hither? will be heard one day. All Sacrifices and Services are odious and abominable without this Wedding Garment, Prov. 15.8.9. The prayer of the wicked is an abomination to the Lord, &c. Read to this purpoſe Iſaiah the firſt chapter, from the tenth verſe to the 16. No ſound comfort to the ſoul where this is not, ſorrow of heart and a curſe belongs to deceitfull workers. Curſed be he that doth the Work of the Lord deceitfully, Jer. 48.10. Curſed in his very prayers and performances of Religious Exerciſes, though holy for the matter. It is good counſell therefore, Rev. 3.18. to buy this white raiment, that nakedneſs be covered, and may not appear, which will procure a curſe.
Thirdly, the difficulty of having this Garment, ſhould move us to be ſolicitous, and induſtrious about it. Naturally we are all liars, apt to deceive our ſelves. We muſt know, that all have not faith. 2 Theſ. 3.2. Nay few; For when the Son of man cometh, ſhall he finde faith on the earth? Eph. 4.16. to 22.Luk. 18.8. And yet none can put on the Lord Jeſus without it. Such as walk after the courſe of the Gentiles, which know not God, have not put on Chriſt; they have but an outſide at moſt of Chriſtianity, and not the Wedding Garment here ſpoken of.
We are next to ſpeak of the manner of his Examination, implyed in the word, The Manner of Gods dealing.Friend.
But why doth the Lord call this unworthy gueſt Friend? he knew him to be his Foe and Adverſary, and a diſſembling Friend.
I anſwer, he doth thus term him by an Irony, for his further conviction; in that he pretended to be that which he was not, and ſo ſinned againſt his own knowledge and conſcience. So his ſeeming holy profeſſion did the more aggravate his wickedneſs. And alſo it may be, that the Lord thus proceeds, to take away all exception, and to ſtop up every ſtarting hole. Men now pick quarrels at the manner of Miniſters reproving them, it is a common ſhift among us in this place (ſo wiſe are men to their own hurt) to put off juſt reproofs with accuſations of paſſion, and bitterneſs in the Speakers of the Word; as Jeremiah was called the raving Propher, and accuſed to have his ears more open then was fit, to that tale-telling fellow Baruch the ſon of Neriah: So men inſtead of ſorrowing, and making ſatisfaction for thoſe evils of injuſtice, deceit, rejecting of Chriſt, and deſpiſing the Church (which they are plainly guilty of) complain of the Reprovers. But God will prevent them, he will call them Friends, yet (and that juſtly) cut their throats (as we ſay) They ſhal have no hole to pick in the manner of Gods dealing with them, they ſhall have no hole to creep out at. See how he ſpeaks Ezek. 18.25. Yet ye ſay, The way of the Lord is not equal. Hear now, O houſe of Iſrael; &c, He calls them houſe of Iſrael, reaſons fairly with them. And ſo again, Iſa. 5. ver. 1, 2, 3. where he giveth loving language, well beloved, and beloved, and his vineyard; yet the ſcope of this whole Chapter is to denounce judgments againſt them for their ſins. So that we may ſum up all in this one obſervation.
Doct. That when God ſhall come to have to do with wicked men, and ſhall call them to an account, and bring them to examination: he will ſo speak and demean himſelf, as that they ſhall not have a word to ſay againſt his proceeding, nor in defence of themſelves.
Ʋſe. They ſurely are fools that dare continue in their ſins under ſuch poor ſhifts; The Preacher is too ſharp, an angry man; but will this make you guiltleſs? Say it be true, that we often ſpoil our work through our indiſcretion; yet know, God will not; he hath no paſſions; he will be too hard for you; he will call the ſinner friend, and yet condemn him.
The queſtion (Neighbours) will not be, Whether we ſpeak in paſſion; but Whether it be not againſt even a principle of nature, to diſannul or alter mens wills, to embezeel things committed to your truſt, to convert publick ſtocks to private uſes. Read how Paul argues, Gal. 3.15. to ſtrengthen the Doctrine of Faith; and take the former part of his Diſcourſe, and apply it to your ſelves for falſe dealing in publick ſtocks, and altering the uſes of things contrary to the wills of the dead. You will have nothing to ſay to God, though you have to us, who yet allow not our ſelves in any expreſſions unſutable to the work we have in hand.
Ʋſe 2 And Secondly, let us learn and endeavour to imitate the Lord more and more; that we may the more ſucceſsfully do our buſineſs; Judges and Magiſtrates, Preachers and Paſtors: We ſhould do as Joſhuah did cap. 7.19. My ſon (ſaith he to Achan) give I pray thee glory to the Lord God of Iſrael. Let all bitterneſs, and wrath, and anger, and clamour, and evil-speaking be put away from you with all malice, and be ye kinde one te another, and tender hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you, Eph. 4 31, 32.
Mot. 1 And indeed God is our Father, and ſhould not children imitate their Father?
Secondly, the contrary practice is a grief to his Spirit, by which we are ſealed to the day of Redemption. This is forbidden, Eph. 4.30.
Beſides it is a ſnare to ſinners, and hinders the working of our Phyſick.
Ʋſe. 3 But thirdly, for a third Uſe. If the Lord be courteous to his enemies, ſurely much more to his faithfull Servants; yea, though there be much weakneſs and frailty in them. So we ſee in Jonah, chap. 4. ver. 9.10, 11. Jonah is deſperatly pettiſh, very much out of frame, yet God ſpeaks kindly to him, reaſons fairly with him. He knoweth our frame, and conſiders our infirmities; he is God and not man.
So much of the unworthy gueſts examination.
Now follows his conviction. And he was ſpeechleſs, foreign.he was haltered, At ille obmutuit, vel ad verbum, at ille capiſtratus erat. He was dumb'd, muzled, he had a bit in his jaws, he was tongue-tied, he could not ſpeak.
Let this be the Doctrine;
Doct. A wicked man when God ſhall have to do with him, ſhall not be able to ſay a word in his own defence.
How weak will thy hand and thy heart be, when God ſhall have to do with thee O ſinner?
Reaſon. And the Reaſon is, becauſe conſcience will take Gods part, and tell him that he is guilty. For indeed it is the office of conſcience to deal plainly, Rom. 2.15. It will bear witneſs, and either accuſe or excuſe. Conſcience is always good ſo far forth as it is conſcience. We uſe to ſay ſuch a man hath little conſcience; and, thou haſt no conſcience at all; Whereby we mean, they whom we ſo accuſe have little or none; their conſcience is, as it were, laid aſleep, or made drunk. But I ſay, that which is of it left is always good: and the judgement which God will give to men, ſhall be upon the teſtimony of their own conſcience.a Condēnatio ex propria conſcientia. Muſcul.
But will ſome ſay, No man can make defence for himſelf in Gods preſence, be he never ſo good: how then do you ſay wicked men ſhall not be able, as if others could?
Doth not Job ſay, cap. 9. v. 2, 3. But how ſhould man be juſt with God? if he will contend with him, he cannot anſwer him one of a thouſand. And in Eccleſ. 7.20. For there is not a juſt man upon earth that doth good and ſinneth not. And Iſa 64.6. But we are all an unclean thing, and all our righteouſneſſes are as filthy rags, and we do all fade as a leaf, and our iniquities like the winde have taken us away, Rom. 3.9, 10. Jews and Gentiles are all under ſin; as it is written, there is none righteous, no not one. The refore not only wicked men ſhall be ſpeechleſs before God.
I anſwer, Although no man can juſtify himſelf in regard of any perfect obedience of his own (becauſe indeed all a mans perfection is to bewail his imperfection, and to cleave cloſe to the imputed righteouſneſs of Chriſt by Faith) yet the ſincerity of a mans heart, in a carefull endeavour to honour God, is accepted of God, & an evidence of Faith, whereby he may have comfortable acceſs to God. So Hezekiah, 2 Kin. 20.3. appeals to the Lord. But a wicked man hath an accuſing Conſcience, but no Chriſt at all to bear him up.
Again, ſuch as are ſincere, do cleave to the Lord with full purpoſe of heart, though they are full of failings, and therefore they ſhall not be ſo convicted and made ſpeechleſs as wicked men ſhall.
Object. 2 But may no body at the laſt day have a word to ſay? Is it not ſaid, Matth. 7.22. many ſhall ſay unto me in that day, &c. and cap. 25.44. They that ſet on the left hand, are brought in excuſing themſelves, &c.
Sol. I anſwer, that place is to be underſtood of the continuance of the hardneſs, and deceit of ſome mens hearts even unto death. I remember a good note of Mr. Perkins upon that place, Matth. 7.22. to this purpoſe. A man may live and die with a conceit of his happy condition, &c. and thats the ſcope of both thoſe places to ſhew the hardneſs of of ſome mens hearts even unto the very laſt.
And Secondly, If any ſhould be ſo impudent, they will quickly be anſwered. It will be to no purpoſe for them to plead in their own defence. Chriſt will quickly cut their combs, as ver. 23. of the ſeventh chap. and ver. 45. of the 25. chap. you may ſee, they are ſentenced notwithſtanding, and are executed accordingly.
So much for the explanation of the Doctrine.
The Uſes follow.
Ʋſe. 1 And firſt for Information. Wicked men that live in oppoſition to God and goodnes, will one day be as mute as fiſhes; though here they vapour it in their ungodly courſes, or colour over their wickedneſs by denying the Fact, or elſe wreſt Gods word in the defence of their ſinfull courſes. They are never the clearer of their ſins. O ſaith the drunkard, who dare ſay I was drunk? I will make thee Sirrah anſwer it before thy Betters; I will make thee anſwer it in the higheſt Court in England. But Sirrah, (ſith thou art good at that, I mean, to ſwagger and vapour) let me tell thee for all thy big words, thou ſhalt not have a word to ſay before God, when he ſhal come to deal with thee. Although men think to outface them that ſhall ſeek their Reformation; yea, be ready to take their remedy as in a matter of falſe accuſation; eſpecially, if they can get ſome great man to back them: yet when the Lord takes them in hand, they will be ſpeechleſs. I will tell you a dream of one of quality, related to my ſelf, by the dreamer himſelf. Said he, I dreamd the day of judgement was come, and all men appeared before Chriſt. Some were white, others ſpotted. Me thought (ſaid he) I was all white, ſaving that I had one black ſpot upon my breaſt, which I covered with my hand. Upon the ſeparation of theſe two ſorts, I got among the white on the right hand; glad was I. But at laſt a narrower ſearch was made, and one came and pluckt away my hand from my breaſt; then appeared my ſpot, and I was thruſt away among the ſpotted ones. I pray conſider; what this Gentleman dreamed, all of us ſhall finde one day to be true, when ſuch as are now bold ſinners, & have words at will, ſhalbe ſpeechleſs.
Would ye then not be ſpeechleſs in that day under a condemning conſcience? Ʋſe. 2 Labour to get and keep a good conſcience here. 1 Joh. 4.7. Herein is our love made perfect, that we may have boldneſs in the day of judgement, &c. Let us labour for the Wedding-garment; for if our conſcience condemn us, condemnation will follow that conviction. Rev. 20.12. And I ſaw the dead, ſmall and great, ſtand before God; and the books were opened; and another book was opened which is the book of life; and the dead were judged out of thoſe things which were written in the books, according to their works. Here are two Books, Gods Book of Science or Preſcience, he knoweth all things long before. The other is the book of conſcience; this is our own book; this will ſtop every mans mouth that is out of Chriſt. He was ſpeechleſs, ſaith the Text. The Commiſſion or warrant for his execution, which alſo includes the ſentence of condemnation, follows in the next verſes, in which we have the ſentence ver. 13. The ground or reaſon, ver. 14. In the Sentence we have Circumſtances, and the Subſtance. The Circumſtances are three. 1. The party commiſſionating, the King. 2. The party commiſſionated, the ſervants. 3. The time, Then. For the better handling of theſe particulars, I crave your prayers. And ſo much for this time.
The end of the 12. verſe.