manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
c. 2. Pray unto God to teach and enable us by his sanctifying Spirit to deny and forsake our selves and our corrupt Nature our carnall Reason Wills and Affections c. Without this help of the Spirit we can never do it of our selves we can never do it Nature cannot help us to resist or subdue Nature onely the Grace and Power of God's sanctifying Spirit See Rom. 8. 13. This is a Lesson which no Master can teach us but the Spirit of God No School to learn it in but the School of Christ No helps of Nature or humane learning sufficient to instruct us in the practise of it c. 3. Attend diligently on the publick Ministery of the Word of God which iâ— the most powerfull outward means to humble us in sight of Naturall corruption and to teach us to deny and renounce the same withall give our selves to the private study of this Word of God which is the only Word and Doctrine that teacheth the practise of this Duty No Word or Doctrine of Man no Books of humane Learning not all the Writings of Heathen Philosophers can teach us the denyall of our selves and of our corrupt Nature The Philosophers extolled and magnified Nature c. onely the Word of God teacheth and perswadeth us utterly to renounce and resist it as an enemy to Grace and to the doing of God's Will c. 4. Let us exercise and inure our selves by degrees to this Duty First Learning to deny our selves and to renounce and resist our Naturall Mind Wills and Affections in smaller matters as in the ordinary use of outward things of this Life as Meat Drink Apparrell Recreations c. In things lawfull learn to curb and restrain our Reason Will and Affections Then we shall be the better able by degrees to renounce our selves in greater matters and in things simply evil and unlawfull 5. Begin betimes to practise this denyall and forsaking of our selves even in young Age before we be too long settled upon the Lees of our corrupt Nature before our Hearts Minds and Wills be hardened through custom of sin Mark 8. 34. And take up his Cross and follow me = Octob. 30. 1625. NOW followeth the second particular Duty enjoyned as a help to the following of Christ viz. The taking up of our Crosse And take up his Cross c. By the Cross understand all Afflictions and Miseries of this Life together with bodily Death being the last and greatest of all Outward and Temporall Afflictions to which a good Christian is subject in this World Our Saviour calleth all these Miseries and Afflictions by the name of the Cross alluding therein to the manner and kind of his own Death which he was to Suffer upon the Cross and withall to imply thereby the conformity and fellowship of the Faithfull with Christ in his Sufferings To take up the Cross Signifyes not onely to undergo or suffer Afflictions but willingly to submit and yield himself to the bearing and suffering of them It is an allusion to the custom of those Malefactors who were crucified or put to the Death of the Crosse Their manner was first to take that woodden Crosse and bear it on their Shoulders to the place of Execution and then to be hanged upon it and nailed to it alive Thus our Saviour himself did take up and bear his own Crosse some part of the way to the place where he was to Suffer and when through weaknesse he could carry it no further they compelled Simon of Cyrene to bear it after him and for him Luke 23. 26. Now when our Saviour saith not The Cross but his Cross This is to note out those particular Troubles and Afflictions which the Lord doth peculiarly allott or appoint unto every good Christian to Suffer Doctr. 1 Doctr. 1. By comparing this Duty of taking up our Crosse with the former denying of our selves and by considering the order in which our Saviour requireth them viz. That we first deny our selves and then take up our Crosse Hence we are taught That the denyall of our selves that is the renouncing and forsaking of our own Nature and the corruption of it is required as a necessary help and means to further us in the bearing of the Cross and Afflictions imposed on Us of God without which we can never take up our Cross that is willingly contentedly or patiently submit our selves to the bearing of Troubles Therefore our Saviour first requires the denyall of our selves and then the taking up of our Cross to shew That this latter cannot be done till the former be first practised that is a necessary preparative making way to this Luke 14. 26. If any come to me and hate not his own Life he cannot be my Disciple that is if he do not first learn to renounce and utterly reject himself yea to hate his own Person and Life in some sort c. And then he addeth ver 27. And whosoever doth not bear his Cross c. Therefore he must first hate himself before he can be fit to bear his Crosse Reason Reason Our Nature of it self doth abhorr and shun the Cross and suffering of Afflictions as we heard before in Peter who was so loth to hear of his own and of Christ's Sufferings that he would have disswaded our Saviour from Suffering Death Ergo we must first renounce our own Nature and especially the corruption of it before we can be fit to Suffer the Cross Christ himself as Man did abhorr Death as an enemy to Nature and therefore was fain to deny and renounce his Naturall humane Will though not sinfull that he might submit himself to the Will of his heavenly Father in Suffering for us How much more have we need to deny our corrupt Nature and Will c. before we can be fit to Suffer the Cross imposed on Us of God Use 1 Use 1. See one main cause that many are so unfit and unable to bear Crosses and Troubles of this Life It is because they never yet learned truly to deny or forsake themselves that is utterly to contemn reject and despise their own Nature and the corruption of it and to fit themselves against it to mortify the same They have not learned yet to renounce their own Naturall Reason Will and Affections and to captivate them to the Will of God nor to despise their own Bodies and Life in comparison of being obedient and subject to the Will of God Hence is it That in Sickness and other Troubles they are so unwilling to undergo them and so impatient and discontented so apt to repine and murmur against God's Hand c. It cannot be otherwise till thou hast denyed thy self c. Vse 2 Vse 2. See the great necessity of practising the former Duty of denying our selves For seeing all Christians must be exercised with the Cross yea with many and great Troubles as we shall hear afterward and seeing we cannot be fit to take up our Cross that is willingly
that this Lake was about twenty Miles in Compasse Josephus saith it was forty furlongs broad and a hundred long De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note as Capernaum Tiberias Bethsaida Chorazin and others as Adrichomius Writeth Now near unto this Lake of Genesareth our Saviour Christ conversed much teaching and working sundry Miracles there which maketh it the more famous And it is likely that one cause why our Saviour did so much converse in this Place and why He now walked there was this because it was a populous Place where He might do the more good by His Doctrine and Miracles But not to insist longer on this I come to the second thing namely the Description of the Persons that were Called They are described 1. By their Names 2. By their Kindred and Parentage 3. By their particular Calling Fishers 4. By their Imployment in their Calling Touching the first of these their Names I will not here insist upon onely Note this that James is called the son of Zebedeus to distinguish him from â—ames the son of Alpheus which was another of the twelve Apostles Mark 3. 18. I proceed now to the second thing namely their Kindred and Parentage These were two Couples of Brethren and two of them were the sons of Zebedee Hence some gather That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples and afterward to be Apostles did shadow unto us in some sort the unity and love that should be between Ministers of the Word that there should be a kind of Spirituall brotherhood between them and that they should affect and love each other as Brethren Paul often calleth Timothy his Brother So also he calleth his beloved Philemon Fellow-Worker But to let this passe I go on to the third thing which is their trade of Life they were Fishers Now this implieth that they were 1. Men of mean Estate and Degree because their Calling was so mean 2. That they were men unlearned and not furnished with the knowledge of Arts or Tongues So Acts 4. 13. 3. That they were not politick and Worldly-wise Men but rather plain simple-dealing men Such our Saviour Christ made choyce to be afterwards his Apostles Quest 1 Quest 1. How could unlearned Men be fit to make Apostles and to Preach the Gospel Answ Answ Christ made them fit before they Preached 1. By instructing and teaching them in his own Person for they heard his Preaching in publick all the time they lived with him and he taught them much See Mat. 13. 10 11. by private conference for they were after a sort his Family continuing with him for the space of three years and more all which time they had Christ to be their teacher 2. By the extraordinary powring out of his Gifts of the Spirit upon them which was done on the day of Pentecost after Christ's Ascension Acts 2. So then although our Saviour called unlearned men to be Apostles it follows not that such are fit in these times to be called to the Office of Ministers The calling of the Apostles was extraordinary and they were extraordinarily fitted of Christ for that Office because they were appointed to be the first Founders and Planters of the Christian Church but now that extraordinary Calling is ceased and men ought to be fitted for the Ministry by ordinary meanes namely by the study and knowledge of Arts and Tongues which are necessary in some good measure in all those that take on them the publick Ministry See 1 Tim. 3. 2. and 1 Tim. 4. 13. Quest 2 Quest 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples and afterward to be Apostles and not rather some of the Scribes Pharisees or Priests that were wise and great men in the World Answ Answ 1. To shew that his Kingdom being Spirituall John 18. 36. is not erected or promoted by Worldly means or helps as Wealth humane Learning worldly Policy c. Therefore when he was to set up his Kingdom among Men by calling and converting them to himself he imployed not such as were learned rich or great men but mean Fishermen Earthly Kingdoms are set up and enlarged by outward means as by force of Arms worldly Wisdom Policy c. But Christ's Kingdom is not promoted and furthered by such means as these but onely by the Divine Power of his Word and Spirit by which alone he calls and converts men to himself and so sets up his Kingdom in their hearts 2. To shew his Power in converting the World by such weak means even by the Preaching of poor and mean Fishermen that himself might have all the glory of this miraculous Work 1 Cor. 1. 29. That no flesh should rejoyce in his presence Observ 1 Observ 1. In that our Saviour calleth such poor and mean Persons to be his Disciples to believe in him and follow him we may gather that Christ Jesus in bestowing spiritual favours or priviledges on men doth not respect the outward quality or condition of their Person as Wealth Nobility of Birth Natural Wisdom or any worldly Greatness 1 Cor. 1. 26. And Mat. 11. 25. also Mat. 11. 5. The Poor have the Gospel preached to them Use Vse Comfort to those that are of poor and mean condition and quality in the World Christ will not reject thee for thy meanness or poverty nor deny the graces of his Spirit to thee if thou be carefull in using the means of Grace Christ will bestow his Grace upon thee as soon as upon the greatest Person in the World As worldly Wealth and Greatness do not commend any to Christ so neither doth the poverty or basenesse of any man's wordly condition move him to reject any or to deny his grace to them Observ 2 Observ 2. Christ can do great matters by weak means thus He converted the World by these Fishermen c. So much of the calling and condition of these Persons which Christ called in that they were Fishermen The fourth thing to be considered is their diligent imployment in their Calling It is said That Simon and Andrew were casting their Nets into the Water and James and John were busied in mending their Nets so that as they had a particular Calling so they were diligent in the Duties of it Observ Observ From their example learn this That every one that lives in the Church should not onely have some particular Calling whereinto do good in Church or Commonwealth but that he ought also painfully and diligently to imploy himself therein No Person Man or Woman should live idlely or unprofitably but must take pains in some honest Calling labouring with body or mind This was God's Ordinance at the beginning immediately after Adam's Fall as we see Gen. 3. 19. By sweat of face understand here any painfull Labour of body or mind See also Eph. 4. 28. and 2 Thes 3. 10. The examples also of the Faithfull in Scripture do prove it
often heard our Saviour and did also mark and observe those things which he delivered yet in this their hearing they did not understand and in this seeing they did not rightly perceive those Doctrines and Heavenly Mysteries which he taught So it was also with the other Jews Esay 6. 9. Go tell this People Hear ye indeed but understand not and see ye indeed but perceive not c. It is spoken Prophetically shewing what should come to pass when the Word should be preached to them Thus Nicodemus heard our Saviour Christ diligently and well observed his words when he preached to him the doctrine of Regeneration and yet he conceived it not but quite mistook his meaning Joh. 3. So the woman of Samaria Joh. 4. Though she diligently heard Christ speaking to her of the water of life yet did not at first understand him yea it was long before she could understand his doctrine throughly Thus the Apostles themselves though they heard Christ often and diligently marked his doctrine and though they also did rightly understand many things yet some things they did not conceive aright as we see Luke 18. 34. when he told them plainly that he should suffer and rise again yet they understood none of those things but that saying was hid from them Neither knew they c. Reas Reason The Doctrines of the Word of God cannot rightly be understood without the special help of the Spirit of God opening the understanding to conceive them 1 Cor. 2. 14. they are said to be spiritually discerned that is by the help of the Spirit inlightning the mind to conceive and judge of them Without which special illumination of the Spirit all other helps and means that can be used are not available Luke 24. 45. The Apostles themselves could not understand the Scriptures throughly concerning Christs Passion and Resurrection till he by his Spirit opened their Understandings Use 1 Use 1. To teach us us not to rest in this that we often hear the Word outwardly and that we do also mark and observe what is taught for all this we may do and yet be as blind and ignorant in the matters of God as were the Scribes and Pharisees but labour to find our understandings opened by the Spirit of God to conceive the mysteries of the Word And to this end forget not before we come to hear to seek unto God by earnest prayer that he may inlighten our minds to conceive his Word aright If thou neglect this never look to conceive those heavenly things aright which are delivered out of the Word Though thou be sharp-witted by nature and though thou hear often and in hearing observe things taught never so diligently yet without the help of Gods Spirit opening the eyes of thy mind thou shalt still be as blind as a Mole in these heavenly matters Therefore content not thy self with outward hearing nor yet with the diligent and attentive marking of that which is delivered though these are good Duties and necessary but pray before-hand unto God for his Spirit to inable thee to understand his Word Use 2 Use 2. How much less come they ever to conceive the Word aright who do not so much as hear it outwardly or if they do hear it yet are not attentive in hearing to mark and observe in their minds those things that are taught So much of the First reason why our Saviour spake in Parables to those that were without That they seeing might see c. Mark 4. 12. Lest they should be converted c. March 26 1619. THe second Reason followeth Lest they should be converted or turn c. That is lest by means of the hearing and right understanding of the Word they should be brought to repentance and so have their sins pardoned So that this reason is a consequent of the former Seeing it was just with God to leave them in blindness so as they could not understand the Word thence it followes that they were not nor could be brought to true repentance by hearing the Word In the words consider two things 1. The Judgment of God upon wicked Reprobates such as the Scribes and Pharisees That he would not have them turned from their sins 2. The amplifying of this Judgment by mentioning the benefit and good that should have come unto them if they had grace to turn from their sins their sins should have been forgiven This aggravateth the Judgment of God in that he deprived them of this great benefit by denying them grace to repent Object Object Ezek. 18. ult I have no pleasure in the death of him that dyeth c. Wherefore turn and live And 2 Pet. 3. 9. God will have none to perish but all to come to repentance c. Answ Answ To the place in Ezekiel I answer That the death or damnation of a sinner may be considered two wayes 1. Simply As it is the destruction of man being Gods creature and so he doth not will or take pleasure in it but rather is delighted with the salvation and preservation of his creature 2. Respectively As it is a just punishment of sin and as it serveth to manifest the glory of his Justice in the just condemnation of the reprobate and so he doth will the death of a sinner after a sort that is to say not absolutely as it is considered in it self but as it maketh way to the execution of his decree of Reprobation in the just punishment of the wicked To the place in Peter I answer That the Apostle there speaks not of all men in general but of all the Elect of God as may appear by the words going before in that Verse when he saith The Lord is long-suffering to us-ward that iâ— toward the Elect and these he opposeth against those wicked scoffers Verse 3. Vide Bellarm. in locum Doctr. 1 Doctr. 1. In that our Saviour saith That hearing they should hear and not understand lest they should by this means be converted c. We may gather this that the right hearing of the Word preached is a special means to bring men to repentance and to turn them from their sins unto God Jer. 23. 22. If they that is the false Prophets had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way c. Act. 2. 41. Three thousand Jews were converted by Peter's Sermon Act. 11. 24. When Barnabas preached at Antioch much people which heard him were added or joyned to the Lord. Thus the Eunuch Act. 8. was converted by hearing Philip and Lydia Act. 16. by hearing Paul See Act. 26. 18. Paul was sent to the Gentiles that by hearing him they might be turned from darkness to light c. Therefore the Word preached is said to be the seed of our new birth 1 Pet. 1. 23. Quest 1 Quest. 1. Wherein stands the right hearing of the Word that it may be effectual to work repentance Answ Answ 1.
and by his life Doctrine and Miracles made many places famous which were otherwise obscure and of little note before as Bethlehem Capernaum Nazareth c. So the poor Village Anathoth is made famous by the Prophet Jeremy So Pathmos a little Island is made famous to this day by St. John's living there and seeing those Heavenly Visions there revealed to him Revel 1. 9. Use 1 Use 1. This must teach such as live in obscure and mean places to labour so much the more to excell in Spiritual gifts Then the obscurity of the place shall not at all vilify them but they shall honour it Use 2 Use 2. If we would live in places of note and truly famous and renowned then make choice to live where good men and excellent Christians do live c. It is not Antiquity Wealth fair Building c. which make a place honourable but eminent persons for Grace living there So much of our Saviour's comming to Nazareth his own Countrey Now withall the Evangelist mentioneth the persons which accompanied him His Disciples followed him This is to be understood chiefly of the Twelve Apostles whom he had before chosen to that Office and appointed them to be with him that is to be his ordinary Companions and Followers wheresoever he became Of this see before chap. 3. 14. So much of our Saviour's comming to Nazareâ—h and of those that accompanied him thither Now it follows to speak of his Preaching there which is amplified by two Circumstances 1. The time The Sabbath day 2. The place In the Synagogue When the Sabbath was come By these words the Evangelist seemeth to imply that he watched the opportunity of the Sabbath day forbearing to teach publickly till that day came and when it was come then beginning to teach in publick In the Synagogue which was the ordinary place in which the Jews used to assemble on the Sabbath for performance of publick duties of Gods Service as hath bin before shewed So that as our Saviour took the opportunity of time so also of the fittest place for his publick Teaching Now the points of Instruction to be gathered from hence see handled before chap. 1. 21. Mark 6. 2. And many hearing him were astonished c. Febr. 25. 1620. HAving spoken of our Saviour's comming to Nazareth with his Disciples and of his Preaching there in the Synagogue on the Sabbath-day Now it follows to speak of the effects which followed upon his Preaching which are three 1. That many who heard him were astonished 2. That they testified their astonishment by their words questioning among themselves 1. About the excellency of his Doctrine and greatness of his Miracles From whence hath this man these things c. 2. About the meanness and obscurity of his person in regard of his education Parentage and Kindred ver 3. Is not this the Carpenter's c. 3. That they were offended at him Touching the first of these effects which was the astonishment of many of the Hearers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that they were stricken with great admiration at the hearing of Christ's Doctrine and manner of his Teaching and yet they were not converted by it for they were offended at his person Now what Instructions may hence be gathered see before upon chap. 1. ver 22. I proceed to the second effect their questioning among themselves 1. About the excellency of Christ's Doctrine and Miracles ver 2. 2. About the outward meanness of his person ver 3. Touching the first From whence hath this man these things q. d. How comes this mean and obscure person of so mean education Parentage and kindred to be indued with these excellent gifts and abilities of Teaching and working Miracles Thus they are driven to confess the excellency of his gifts and yet they speak contemptibly of his person in regard of his mean Parentage and education for seeing they knew that he had bin trained up at Nazareth with Joseph his reputed Father in the Trade of a Carpenter as apâ—eareth ver 3. and not brought up to learning therefore they wondred how he should attain to so excellent Knowledg and so rare a gift of teaching What Wisdome is this By Wisdome understand that excellent Divine Knowledg and Gift which our Saviour Christ manifested in his Teaching Which is given unto him These words do shew that they thought this extraordinary Wisdome and Knowledg to be given unto him but they knew not how or by what means They thought God to be the Authour of such Gifts but this was their blindness that they conceived not how he should give such excellent Wisdome without the help of humane Learning which our Saviour wanted See Joh. 7. 15. That even such mighty works c. By mighty works they mean the great and powerful Miracles wrought by our Saviour for confirmation of his Doctrine And this they mention as another special cause of their astonishment and admiration that so mean a person should be able not onely to Preach such Doctrine and in so excellent manner but also to seal the truth of that Doctrine by such powerfull Miracles So much of the meaning of the words Observ 1 Observ 1. In that these Nazarites the Countrey-men of Christ do acknowledg and wonder at the excellent gifts which appeared in him and yet they did not profit by his Doctrine or Miracles but were offended at him as it is said in the next verse Hence we may learn That men may acknowledg and wonder at the Spiritual gifts and Graces which they see to be in others and yet themselves have never the more Grace but be utterly void of all sanctifying and saving gifts of the Spirit These Nazarites did all bear him witness and wondred at the gracious words which proceeded out of Christ's mouth Luke 4. 22. and yet they were so far from Grace themselves that they thrust Christ out of their City and would also have thrown him headlong down from the Hill on which the City stood ver 29. So Joh. 7. 46. The Officers of the Pharisees and chief Priests being sent to take Christ having heard him Teach confessed that never any man taught like him thereby shewing their Admiration at his Doctrine and excellent manner of Teaching and yet notwithstanding this their admiration and confession of the Grace that was in Christ themselves were void of Grace and so remained for there is no mention of their Believing in him So Act. 4. 13. The Rulers Elders and Scribes did wonder at the Spiritual courage and boldness of Peter and John in Preaching the Word and ver 16. they could not deny but a notable Miracle was wrought by them and yet they believed not their Doctrine but forbad them to Preach any more in the name of Jesus Use 1 Use 1. See the excellency of those Spirituall Graces which shine forth in Gods faithfull Servants and Children being such as doth many times force even those that are void of Grace to acknowledg and
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
this respect a Calling to reprove sin in those under their Government Magistrates in their Subjects Ministers in their People Parents in their Children c. Especially Ministers of whose Office it is a speciall part to reprove sin in their People publickly and privately c. 2 Tim. 4. 2. Reprove Rebuke c. 2. When the parties offending are tractable and likely enough to bear a Christian reproof well and to profit by it for ought we know or can discern to the contrary In this Case a Christian may reprove sin in another though he be not of his speciall Charge or under his Government but his equall yea perhaps his Superior when good occasion is offered Use 1 Vse 1. Reproof of such as neglect this Duty when occasion is offered and their Calling and Place requireth performance of it As some are too forward and rash in taking upon them to reprove without a Calling and do much hurt so others on the contrary are altogether negligent and careless of the Duty being called to it Vse 2 Vse 2. See the great sin of those that instead of reproving do applaud sin in others and encourage them therein c. and so strengthen the hands of the Wicked hindring them from Repentance How much have they to answer for Use 3 Vse 3. Let us every one as our Calling requireth make conscience of this Duty of love to others and to this end consider the Reasons before mentioned c. Rules to be observed in reproving sins of others 1. For the matter of our Reproof 2. For the manner For the matter and ground of it it must be out of the Word of God See before Chap. 7. 6. For the manner 1. In love to the person out of a desire of his good and reformation c. 2. With a spirit of meekness bearing with the Offender and forbearing him as much as is possible and not growing into passion and bitterness against the person 2 Tim. 2. 24. The Servant of the Lord must not strive but be gentle to all men Instructing those in meeknesse that oppose themselves c. Especially toward such as offend of infirmity this meekness is to be shewed Gal. 6. 1. If any be overtaken in a fault you that are Spirituall restore such a one in the spirit of meekness c. 3. With wisdom and discretion which must be shewed by observing all due Circumstances in reproving As 1. The fittest time when we see the party offending most tractable and fittest to be wrought upon c. striking while the Iron is hot as we say 2. The fittest place as for publick reproof publick places for private reproof private places So Matth. 18. 15. Contrà 1 Tim. 5. 20. 3. Observing the different disposition of the persons reproved Some are obstinate and stubborn who are more roundly and sharply to be dealt with Others are tractable who are more gently to be admonished Jude ver 22. Have compassion on some putting difference and others save with fear c. 4. The difference of sins fowl and hainous sins are more sharply to be censured and more deeply to be taxed than lesser faults Sins of presumption and against knowledge than Sins of ignorance and infirmity c. Use 4 Use 4. Such as offend should be willing to be reproved yea accompt it a Benefit as David did Psal 141. Let the Righteous smite me c. Mark 8. 12 33. Why doth this Generation seek after a Sign c Octob. 27. 1622. Observ 2 OBserv 2. It is a Sin for any to require new Signs and Miracles for confirmation of that Doctrine which hath been already sufficiently confirmed by Miracles yea it is such a Sin as deserveth a sharp Reproof and Censure And therefore see here how justly we may Reprove and Censure the Papists for requiring of us new Miracles to confirm our Doctrine which is the same with the Doctrine of Christ c. How justly may we say of them therefore as Christ doth of the Pharisees and Sadduces Why doth this Generation seek c. Observ 3 Observ 3. This Generation Hence learn That the Children and Posterity of wicked Parents are apt by Nature to resemble their Parents and Ancestors in wickedness and do oftentimes prove like unto them So these Pharisees Deut. 32. 5. Moses saies of the Israelites That they were a perverse and crooked Generation Esay 1. 4. A seed of evil Doers corrupt Children c. Esay 57. 3. Matth. 3. 7. John Baptist calls the Pharisees and Sadduces A Generation of Vipers And Acts 7. 51. Stephen tells the Jews That as their Fathers had resisted the Holy Chost so did They c. 1 King 15. 26. Nadab walked in the sins of Jeroboam his Father And so did other wicked Kings of Israel in the sins of their Fathers Matth. 23. 31. Ye are witnesses to your selves that ye are the Children of those that killed the Prophets Fill ye up then the measure of your Fathers Reason Reasons 1. Sin is hereditary by Nature coming from Parents to Children by naturall Birth Therefore Gen. 5. 3. Adam is said To beget a Son in his own Image c. that is corrupted with sin like himself Neither is thi◠true of Originall Sin which all do receive from their Parents by naturall Birth but of some actuall Sins also which are apt to be derived by Naturall Birth from Parents to Children viz. Such Sins as are occasioned by the Naturall temper and complexion of Body which because Children do receive from Parents therefore withall they receive a Naturall inclination to like Sins as their Parents were given to For example sake Sins of the Flesh Drunkenness Pride Wracthfulness c. 2. Children are very apt to follow their Parents and Ancestors example out of the Naturall affliction they carry to them and because they live and converse much with them c. 3. God doth sometimes punish wicked Parents by with-holding and denying Grace to the Children and so giving them up to their Parents Sins Use 1 Use 1. Hence gather That it is in it self a Judgment to be born of wicked Parents because such Children are in so great danger of being infected with the contagion of their Parents Sins by Naturall Birth and by Example c. Yet it is such a Judgment as doth not absolutely prejudice or hinder such Children from Salvation For many are saved and preserved from the contagion of Parents wickednesse by the speciall Mercy of God Yet it behoves such Children to be humbled not onely for their own but for their Parents and Ancestors Sins Dan. 9. 16. He Confesseth the sins of their Fathers c. Vse 2 Use 2. See then that on the contrary it is a great Mercy and Blessing of God to come of religious and godly Parents in that such Children are not in such danger of being poysoned with the corruption and example of Parents Sins Besides that they have by this means speciall interest in God's Covenant of Grace made to
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
over them c. But it shall not be so among you c. Our Saviour well knew before hand how apt his Apostles and other Pastors and Governours of the Church would be ambitiously to affect and seek Pre-heminence and Glory in the World and one above another The Scribes and Pharisees were by Office Teachers of the Church and how full of Ambition were they So Diotrephes 3 Joh. ver 9. being a Minister of the Church as is most probable loved to have the Pre-heminence amongst his fellow-Ministers yea he sought Pre-heminence above Paul himself So in the Ages following after the Apostles it may appear by the Histories of the Church how much the antient Pastors and Bishops of the Church were tainted with this sin of Ambition what striving was there amongst them for primacy what contention for the chief seats in general Councils And at this day experience teacheth how apt this sin of Ambition is to bear sway in the Pastors and Governours of the Church and how great hurt this one sin hath done in the Church c. Reason Reason Ambition is a fruit of Pride which is occasioned by the Gifts of God in which because Pastors of the Church do excell others therefore c. 1 Cor. 8. 1. Knowledge puffeth up Use Use Of all others especially Ministers ought to watch against this sin in themselves Observ 4 Observ 4. Against the Papists That the Disciples as yet did neither know or acknowledge any primacy of Peter above the rest of the Apostles in respect of Power and Authority neither had our Saviour formerly taught them any such matter or promised to Peter any such primacy as the Papists do falsly gather from those words of our Saviour spoken to Peter Matth. 16. 18. Thou art Peter and upon this Rock will I build my Church c. for then the Disciples would not have disputed this matter who should be chief of them in his Kingdom Therefore this debating of the matter shews plainly that they did as yet know of no such primacy of Peter above the rest for then the controversy had been ended between them See Cartwr answ to Rhem. on Matth. 18. 1. Mark 9. 35. And he sate down and called the Twelve c. Aug. 5. 1627. IN the two former Verses we heard of the occasion of our Saviour's Teaching the Doctrine of Humility to his Disciples in a private house at Capernaum viz. A controversy and disputation arising between them by the way as they Journeyed to Capernaum touching Primacy or preheminence one above another which of them should be chief or have highest place of Honour under Christ in his Kingdome which they ignorantly supposed that it should be administred on earth and in some respects after the manner of earthly Kingdomes in this World Now in the next place the Evangelist setteth down the Doctrine it self viz. the Doctrine of true Humility which our Saviour upon this occasion taught his Disciples Where 1. Consider the Preparation which he used before he taught them which stood in two things 1. The outward gesture used by him He sate down to teach them 2. In calling unto him his Twelve Apostles or Disciples 2. The Teaching it self or matter taught by him viz. the Doctrine and practice of Humility which he teacheth them two wayes 1. By way of Precept ver 35. 2. By a reall Type or example of a young Child which he took in his Arms and set before them c. ver 36 37. First of his Preparation used before he taught He sate down This he did after the custome of those times which was to teach sitting and after his usual manner at other times when he did purposely and in solemn manner addres himself to teach either his Disciples or others of the people especially at the times of his publick Preaching as Matth. 5. 1. and Luke 4. 20. And sometimes also in his private teaching he used the same gesture and Preparation when he wâ—s in any special manner to teach and instruct his Disciples in some very weighty matter or point of Doctrine such as this was touching the practise of true humility which he was now minded to instruct his Disciples in and therefore he sate down before he began to teach them shewing thereby that he was now minded to instruct them in this matter not slightly or negligently but carefully diligently and throughly as being a matter of great use and necessity for them to learn where by the way also it seems very probable that â—eeing our Saviour did now sit down in this solemn manner before he began to teach this Doctrine to his Disciples that therefore in teaching it he did use many more words then are expressed by the Evangelists whose manner is not to set down the Sermons or Doctrine of Christ at large but onely the brief sum and substance oâ— that he taught Observ Observ That the Doctrine of Humility is a Doctrine of great weight and necessity for Christians to be taught and instructed in and that not slightly or negligently but carefully and diligently for which cauâ—â— our Saviouâ— being to teach this Doctrine now unto his Disciples did in solemn manner sit down and so prepare himself to teach it and we shall see how carefully and diligently he taught them this matter not onely by word of mouth or by Precept as in this verse but also by a special and extraordinary gesture and example which he set before them of a young Child c. What doth all this shew but that our Saviour held this Doctrine and practise of Humility which he was now about to teach to be a very serious and weighty matter and of great necessity for his Disciples to learn Reason Reas Humility is the very ground and foundation of true Religion and Christianity without which we cannot be Christ's true Disciples The first Lesson to be learned in his School being this to deny ourâ—elves as we heard before chap. 8. which cannot be without true Humility yea this is such a Grace wiâ—houâ— which we are unfit for the Kingdome of Heaven Matth. 18. 3. Verily I say unto you except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven A Grace which our Saviour did in special manner teach by his own example while he lived on Earth Matth. 11. Learn of me for I am lowly c. Use Use See then how carefull Ministers of the Word should be to teach this Doctrine of Humility not slightly but diligently not seldome but often to urge and press the same as alâ—o how carefull every Christian should be to learn and be well and throughly instructed in this Doctrine and true practice of Humility being a matter of so great weight and necessity and yet so hard as it is to be learned so contrary to corrupt nature c. The second thing in his Preparation He called unto him the Twelve This he did 1. That by thiâ— meanâ— he might the
and of being humbled in our selves Now followeth the reason of our Saviour's reproof or expostulation with the young man for calling him good in these words There is no man good but one that is God From which words two Propositions or Points of Doctrine do arise 1. That there is no meer man that is absolutely and perfectly good of himself 2. That God alone is of himself absolutely and perfectly good Of these two points in order Of the first two branches of the Doctrine 1. That no meer man is good of himself 2. That no man is absolutely or perfectly good Both these to be proved or shewed severally Of the first It may appear by this that all the good in man is from God whether natural or Spirituall good 1. Natural as man is God's creature receiving his whole nature and being from God the Creator Now all the goodness of the Creature is from the Creator alone and not from it self Gen. 1. ult God saw all that he had made and it was good c. Therefore the goodness of man is not of or from himself but from God alone As he hath his nature and essence so all the goodness of it from God his Creator 2. All Spiritual goodness in man is from God Jam. 1. 17. Phil. 2. 13. 2 Cor. 3. 5. Of the second proved Eccles 7. 20. There is not a just man upon Earth that doth good and sinneth not that is none perfectly just or good but all and every one tainted with evill and corruption of sin and so the goodness that is in them being mingled with sin is imperfect Jam. 3. 2. True of all mankind since Adam's fall 1. Of the unregenerate being yet in their natural estate Rom. 3. 10. There is none Righteous no not one c. ver 12. None that doth good c. 2. Of the Regenerate also in whom there are still some remnants of the evill and corruption of sin after their Regeneration and so the goodness and holiness that is in them is imperfect This Paul himself acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing The best of Gods Saints are not perfectly good in this life but in part evill Luke 11. 13. If ye being evill know how to give good gifts unto your Children c. He speaks it to his own Disciples Use 1 Use 1. To confute two Jopish errours 1. Touching Freewill c. 2. The state of perfection in this life which they teach thâ—t some men indued with special Grace may keep the Law of God perfectly yea do more then the Law requireth c. But if they could do so they should be without sin and perfectly good the contrary whereof our Saviour here teacheth See Luke 17. 10. This also confuteth that perfection which the Anâ—â—aptists dream of in this life holding that the Regenerate sin not at all c. Vse 2 Vse 2. Seeing no man is good of himself but all the goodness of men both natural and Spiritual is from God this must teach us not to ascribe any goodness excellency or holiness to men simply of themselves neither to oâ—â— selves nor to others but to acknowledg all to come from God as the authour and fountain Though we may attribute goodness unto men in some sort and call them by the name of good men especially the Saiâ—â—s of God yet not so as if they were so in and of themselves nor so as to give the glory and praise of tâ—â— goodness unto the persons themselves but to God alone Much less are we to ascribe any goodness our selves simply or give glory to our selves for any goodness in us but denying our selves to give glory to â—od alone for all the good that is in us whether of nature or Grace c. Use 3 Use 3. The consideration of this that there is no goodnesse at all in us either natural or Spiritual of our selves â—d that which is in us being so imperfect and mingled with so great evill and corruption of sin should â—â—ve to humble us before God in sight and feeling of our estate and condition in our selves being emâ—ty ad void of all goodness in our selves both natural and Spiritual having nothing of our selves that is â—ny wâ—y good but all from God alone even our natural life and being for in him we live move c. Aâ—t 17. 28. much more all Spiritual good c. but of our selves no good at all not a good thought or â—â—rd 〈◊〉 Gen. 6. Every imagination of our heart is evill How should this humble us before God pulâ—â—ng dowâ— Pride and teach us to deny our selves and all conceipt of our selves or any good in us c. Again â—is shouâ—d also humble us one toward another when we consider what we are in and of our selves not one â—f us goâ—d or having so much as a spark of goodness of our selves much less perfectly good or free from in buâ—â—n the contrary all and every one of us tainted with much evill and corruption of sin even the best of us by nature and in our selves all alike and no difference as the Apostle sayes Rom. 3. All corrupt c. not one â—hat doth good no not one Learn from hence not to swell with Pride against one another not to contemâ— one another c. For who separateth thee as the Apostle sayes c. 1 Cor. 4. 7. Use 4 Use â— Seeing no man is perfectly good in this life but all tainted with the evill and corruption of sin see the â—use why all men in this life are subject to the evill of Affliction misery and troubles more or less none aâ—olutely or perfectly free from them It is because none are perfectly free from sin c. but all are tainted with it the whole world lyeth in the evill of sin therefore the whole world is full of Afflictions trouble calamities c. neither shall it ever be otherwise in this life no not with the best Saints of God they caâ— never be perfectly happy or free from misery or troubles â—ill they be perfectly good and free from spot of sin which shall never be till the life to come Let us then make a vertue of necessity and seeing there is none of us perfectly good but full of the evill and corruption of sin be content and willing to suffer the evill of affliction taking up our Cross and following Christ If he that had no sin of his own but was perfectly good did suffer so much for us much more should we be moved to bear our Cross with Patience considering the desert of our sins Mich. 7. 9. Use 5 Use 5. Seeing there is no man perfectly good but all are tainted with much evill of sin no mervail if one man be so apt as we see to oppress wrong and hurt another in body goods good name c. no marvail if the world be so full of wrongs injuries and abuses offered by one man to another so
other sins less haynous and dangerous then covetousness yet with some difference For being spoken of such as live in other sins less dangerous it is to be understood according to Gods ordinary power but being spoken of such as have the sin of covetousness raigning in them it is to be understood of God's special and extraordinary power which he manifesteth in the salvation of such whensoever they are saved Now follow the Instructions from the words Observ 1 Observ 1. Against the Papists That man hath no natural power of free-will of himself to help forward his own conversion and salvation for if he had then it should not be impossible but possible with men for a covetous rich man to be saved he should then have power to save himself after a sort at least to begin the work of his own salvation and so it should not be simply impossible for such a one to be saved by man's power contrary to the express doctrine of our Saviour in this place Rom. 9. 16. It is not of him that willeth nor of him that runneth c. 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves c. Jer. 10. 23. The way of man is not in himself c. Object Object Phil. 2. 12. We are bid to work out our own salvation c. Therefore it may seem that it is in our power to do it Answ Answ This followes not the Apostle's meaning is That we should use all good means appointed of God for the furthering of our own salvation not that we can do this of our selves for he addeth in the next words that it is God that worketh in us both to will and to do c. but to shew what we ought to endeavour to do so far as lyeth in us and so to stir us up to seek to God for his power to inable us to do that which we cannot of our selves Observ 2 Observ 2. It being impossible in regard of man's power for covetous rich men to be saved yea in special manner and high degree impossible that is more hard and impossible than for some other yea than for sundry other kinds of sinners This teacheth us what is to be done by all covetous rich men of the world who are addicted to this sin if they desire to repent of this sin and to have their souls saved they must deny themselves and utterly renounce all power and ability of their own in the practise of repentance and in the matter of procuring and working out their own Salvation as being utterly unable of themselves to do any thing towards it they must go out of themselves and seek to God for his speciall Grace and for the power of his Spirit to work true Repentance in them unto Salvation c. to mortify in them this dangerous sin of covetousness If this be needfull for all sorts of sinners living in their sins and natural estate to deny their own power and to fly to Gods power and Grace for the working of Repentance in them and for the saving of their Souls then much more needfull for such as are addicted to the sin of covetousness being so dangerous a sin as we have heard before and so hard to be repented of and forsaken If David had need to go out of himself and to seek to God to mortify this sin in him Psal 119. 36. Incline my heart to thy testimonies and not to covetousness How much more needfull is this for such as are much more tainted with this sin then David was in whom it doth yet reign and bear sway c. Here then every one that knows himself addicted to this sin must be admonished to deny himself and all power of his own for the mortifying of this wicked lust of covetousness in himself and to flye to Gods power and Grace for the effecting hereof praying earnestly for it remembring that with men it is impossible Observ 3 Observ 3. See that Ministers of the Word are not to think strange or be discouraged if by their ministry they can do but little good usually or for the most part upon covetous worldlings but notwithstanding all the pains they take both by their publick and private admonitions or exhortations to moâ—e them to repentance and forsaking of their sin of covetousness yet they still continue in it unreformed In this case a Minister of the Word must remember what is here said by our Saviour that with men it is not onely hard but impossible for such as are addicted to the sin of covetousness to repent and be saved Therefore it is not in the Ministers power though he have never so excellent gifts and be never so diligent in his place to work repentance in the heart of a covetous worldling and so to save the Soul of such a one but it is God alone that can and must do this or else it will never be done so exceeding hard is it for such as are given to this sin to repent and be saved Therefore if a faithfull Minister do see that he can do little or no good upon such covetous and worldly minded men by all the pains he taketh in his Ministry he is not to mervail much less to be discouraged in his Calling hereby but to go on in it constantly using the best means he is able for the gaining of such to repentance and committing the success to God by Prayer Observ 4 Observ 4. That in respect of God there is a possibility of the repentance and Salvation of great and grievous sinners even of such as have lived or do yet live in gross and notorious sins yea in fearfull and dangerous sins such as the sin of covetousness is whereof our Saviour sayes here that even for such as live in this sin there is possibility of Salvation with God The like may be said of other gross and hainous sins that though it be hard for such as live in them to repent and be saved yet not impossible with God but possible yea easy in respect of his absolute power Hence it is that in Scripture God doth call and invite not onely such as are guilty of small sins but even great offenders to repentance that they may be saved which he would never do if there were no possibility with him of the Salvation of such So Esay 1. 18. Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. 2 Pet. 3. 9. He would have all come to repentance not onely whose sins are less hainous but even such as have lived in hainous and grievous sins We have also examples in Scripture of the power of God manifested in the Conversion and Salvation of great sinners as of Rahab Manasseh Mary Magdalen Saul the Thief upon the Cross c. Vse 1 Use 1. For the comfort of such as have lived in gross and hainous sins to consider
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
So was it also with Judas he had the leaves of a fair profession but no true fruits of sanctifying Grace proceeded from him So many in our times are like this leafy Fig-tree which bare no fruit They make a fair shew and profession of Religion yet are destitute of all true fruits of Grace and yet are destitute of all true fruits of Grace in heart and life As it is prophecyed of these times 2 Tim. 3. 5. that some should have a form of godliness but should deny the power thereof Vse Use Take heed then how we rest in any outward shew or profession of Religion though never so glorious but above all examine what truth of Religion is in us what power of godliness in our hearts what true fruits of Grace we bear or bring forth to God Look whether we be good Trees such as are planted in the house of God Psal 92. 13. which do not onely flourish in leaves but bring forth fruit Think it not enough to have the leaves of a good profession before men but look what true fruit we bear and bring forth to God and unto Christ Jesus what fruit of Faith Repentance Newness of life what fruits of Holiness and Righteousness of Patience meekness humility self-denyal c. The rather because there is in many a fair shew and appearance of fruit where is no true fruit at all a fair profession of Religion before men and yet no truth or power of Religion nor fruits of Grace before God Some bring forth fruit in some kind but are not fruitfull in all good works not filled with all the fruits of Righteousness Others bring forth fruit for a time and are not constant therein but decay and grow barren losing their first fruitfulness c. On the contrary Psal 42. The Trees planted in Gods house c. Therefore examine whether we be truly fruitfull in the profession of Christ and the Gospell without this all our shews and fair profession shall do us no good Remember Matth. 7. Not every one that saith Lord Lord c. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of Scribes c. Now followeth the malediction or curse it self denounced by our Saviour against this barren and fruitless Fig-tree ver 14. Jesus answered and said unto it No man eat fruit of thee hereafter c. Jesus answered This is an Hebraism answering being put for speaking as it is often in other places Matth. 11. 25. At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth c. No man eat fruit of thee c. Matth. 21. 19. The curse is set down in other words viz. thus Let no fruit grow on thee hence forward for ever He threatneth it with perpetual barrenness yea that it should wither c. More to be understood then is expressed But it comes all to one in effect and substance and it is most probable that our Saviour used all the words set down both by Matthew and Mark in denouncing this curse Now although upon the denouncing of this curse the Fig-tree withered or dryed up by the roots as we shall hear ver 20. yet we must not think that the destruction of the Fig-tree was the end which our Saviour aimed at in denouncing this curse especially seeing his usual manner at other times was not to do hurt but good by his Miracles neither did he denounce this curse out of any impatiency or discontentedness against the Fig-tree for not yielding him fruit to quench his present hunger but there were other causes or ends for which he thus cursed it 1. That by this Curse denounced against the fig-tree he might as in a Type foreshew the Curse and Judgment of God which should come upon the hypocritical Nation of the Jews for their hypocrisie and for their barrenness and unfruitfulness in grace notwithstanding the means of grace and salvation which they enjoyed in that they being as Trees planted in God's Garden or Vineyard of his Church that is to say being a people outwardly called of God to be his Church and enjoying the outward means of grace and salvation yet did not bring forth fruits of grace answerable to the means they enjoyed but were altogether barren and unfruitful having only a shew of Religion and grace without any truth and substance thereof Therefore our Saviour shews that they should as barren Trees be accursed that is the wrath of God should come upon them for their hypocrisie and unfruitfulness yea they should by the just Judgment of God be destroyed and rooted out from being a Church and People as not many years after it came to pass in the last and final destruction of Hierusalem by the Romans which happened about 40. years after this time 2. Another end which our Saviour aymed at in cursing this barren fig-tree was thereby to shew his Divine power in working a Miracle viz. in causing the Fig-Tree suddenly to wither and dry up by the roots 3. That from the miraculous effect which followed upon his denouncing this curse against the Fig-tree he might take occasion to commend to his Disciples the power and vertue of faith and to exhort them to the practice of it as he doth afterward Verse 22. c. Mark 11. 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever c. Nov. 29. 1629. Observ 1 Observ 1. IT is a fearful and dangerous thing for any people or persons to live unfruitfully under the means of grace and salvation vouchsafed of God unto them To enjoy the ordinary means of grace as the Ministery of the Word and Sacraments and not to profit by them in bringing forth fruits answerable as fruits of faith repentance reformation of life c. but to be barren and unfruitful under these means of grace is a fearful and dangerous thing In that it provoketh the Wrath and Judgment of God against such a people yea the heavy Wrath and Curse of God causing him to destroy and root out such a people for this sin of barrenness and unfruitfulnesse c. Now that this sin of unfruitfulnesse under the means of grace doth thus provoke and bring the heavy Wrath of God upon such as are guilty of it is further proved Luke 13. by the Parable of the Husband-man who having planted a Fig-Tree in his Vineyard and bestowing cost upon it and finding it unfruitful threatens to cut it down c. So Esay 5. 5. the Lord having bestowed great cost and care upon his Vineyard and yet finding it unfruitful threatens to take away the hedg thereof that it may be eaten up and to break down the Wall of it c. that is to destroy and lay it waste To this purpose also is that Heb. 6. 8. where barren Christians living unfruitfully under the means of grace are compared to barren ground bearing thorns and briars which is rejected and is nigh unto cursing and whose
end is to be burned And that of John Baptist Matth. 3. 10. Now is the Ax laid to the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down c. Reason Reason The enjoying of the means of grace doth aggravate the sin of such as live unprofitably under them in that it is joyned with contempt of the means and with unthankfulnesse against God the giver of them by which means God is provoked the more severely to judg and punish this sin of unfruitfulness in â—uch as are guilty of it Matth. 11. it is said It shall be easier for Tyre and Sidon and for Sodom and Gomorrah in the day of Judgment than for those Cities which had the Gospel preached to them and made no use of it Use 1 Vse 1. For Terrour of such as live under the means of grace enjoying the publick Ministery of the Word and Sacraments besides many private helps and means also to further them in grace and yet are barren and unfruitful therein bringing forth little or no fruits of faith repentance newnesse of life c. answerable to the means they enjoy and have perhaps enjoyed for long time for many years c. Some bring forth no fruits at all but remain as barren and fruitless as those that never had the means as far from faith repentance c. as if they had never had the Ministery of the Word amongst them Others bring forth perhaps some fruits at least in shew but nothing answerable to the plenty of means which they have had and do still enjoy c. Fearful is the estate of such barren and fruitless Christians being under the Wrath and Curse of God so long as they so continue like barren Trees good for nothing but to be cut down and made fewel for the fire Or like barren earth which beareth nothing but briars and thorns which is nigh unto the curse and whose end is to be burned See then that it is no small sin to live unprofitably under the means of grace but a haynous and grievous sin provoking the heavy wrath and curse of God against men some indeed think it but a small sin being scarâ—e sensible of it in themselves though they be guilty of it but the lesse sensible they are of this sin the more fearful is their estate Therefore such of all other had need to bethink themselves and to repent of this sin lest otherwise the Wrath and Curse of God come upon them for their contempt of the means of grace and for their unprofitable living under the same Vse 2 Use 2. See that the bare fruition or enjoying of the means of grace and salvation as the Ministery of the Word c. doth not make a people happy unless they make a right use of them bringing forth true fruits of grace answerable to the means they enjoy Otherwise it had been better for them never to have had those means than to contemn and neglect them and to live unprofitably under them Therefore let no people or persons flatter themselves because they have lived or do live under a profitable Ministery c. but examine what fruits they bring forth lest otherwise the means they enjoy do rise in Judgment against them Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Corazin Bethsaida Capernaum had the means yet a woe is denounced against them The Jews before and in our Saviour's time had the means yet c. Use 3 Vse 3. For Admonition to all such as do live under the means of grace enjoying the Ministery of the Word and Sacraments c. not to rest in this but above all to labour to bring forth fruits of grace answerable to the means they enjoy To this end consider the danger of living unfruitfully under the means that it makes men liable to the Wrath and Curse of God Consider how great a sin it is to be thus barren and unfruitful under the means of grace a sin which greatly dishonoureth God and provoketh his heavy wrath against such as are guilty of it causing him to destroy and root out such a people As on the contrary it is a great honour to God when we are fruitful in grace answerable to the means we enjoy Joh. 15. 8. Herein is my father glorified that ye bear much fruit c. Quest Quest How may we become fruitful under the means of grace enjoyed Answ Answ By practising these helps 1. Remove the causes of barrenness and unfruitfulnesse that is all things which hinder our profiting by the means of grace As those that would have their ground become fruitful do first cut up briars and bushes which cumber it and hinder the fruitfulnesse so must we carefully remove those things which hinder us from bringing forth fruits of grace c. Now the main hinderances to be removed are our sins and sinful lusts which naturally raign in our hearts These must be mortified in us and cut off by repentance yea all sinful lusts must be rooted out that they hinder not the fruit of God's Word and of the Sacraments in us c. Jam. 1. 21. Lay aside all filthiness and superfluity of naughtinesse and receive with meekness the ingraffed Word c. 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envies c. As new-born bâ—bes desire the sincere milk c. Among other sinful lusts there are some especially to be mortified in us as being main hinderances to our fruitfulnesse under the means of grace For example 1. The sin of Pride and Self-love which keeps men from denying themselves and so from profiting by the means of grace 2. Uncharitable Affections as envy malice wrath against others which poyson the heart and so make the Word and Sacraments unprofitable yea hurtful to us causing them to turn to the bane and destruction of such as come in such sins to be partakers of these Ordinances of God 3. Covetousnesse and Worldliness of mind which is one kind of thorns which choke the seed of the Word that it cannot be fruitful in us Matth. 13. 22. 4. Voluptuousnesse or love of earthly pleasures and carnal delights of this life which is also another kind of thorns which choke the Word Luke 8. 14. These sinful lusts especially we must labour in mortifying c. 2. Labour for an upright heart in the use of all God's Ordinances which are the means of grace as the Ministery of the Word and Sacraments publick and private seek God and his glory in these his Ordinances and not our selves using them in faith and obedience and of conscience towards God and not for custom fashion or for sinister ends and respects Luke 8. 15. the profitable hearers of the Word are such as with an honest and good heart hear it 3. Labour for true love to the means of grace especially to the Ministery of the Word c. that we