may comfort us when Friends forsake us 1384 They are sometimes hinderances of well-doing 177. 178 Their treachery is worst 1253 Frugality It is a Duty 368 Funeral Funeral Rites are lawful 1228 G. Gain IT is Theft when it is unlawfully gotten 845 Generation The several signifiations of it in Scripture 1163 Gentiles Some of them were called in Christ's time 146 Christ came for their benefit also 441 It is God's will that they should be called 843 The calling of them 1129 Gesture In holy Duties it of should be decent 365 Gifts Those that are unprofitable shall lose them 229 We should not hide them 1595 Glory It should not be vainly sought 93. 289 Those that lest seek it have oftentimes most 95 The glory of Christ 1408. 1410. 562. 569. 580 The glory of Christ 's second coming 1412 Believers shall be partakers of it hereafter 233 God His power 762. 1326. 1432. 1434. 1485 He is especially in the Highest Heavens 824 We ought to fear him 249. 260. 283 How the Wicked fear him 261 We should observe his Works 262. 294 His long-suffering 350 We should not limit his Power to outward means 389. 155 Hie power in the use of extraordinary means 582 He cannot be resembled by outward shape 582 How He reveals himself 583. 976 His love to Man 585. 661. 1229. 1242. 1280. 1550 His love to Christ. 586 His patience 704. 907. 1076 His goodness 732 c. What is due from us to him 952 His unity 985 What is meant by his right hand 1025 The Judgment of God differs from the Judgment of Men. 1052 His power over the Creatures 1144 Godliness The benefit of it 770 Goodness The goodness of God 732 c. Good-works Eternal life will be given to the Doers of them 746 In doing them it is lawful to look at the Reward 670 Gospel 1200. 1624 Persecution cannot stop its course 1087 Excellency of it 3. 45 Christ the Authour and Subject of it 3 The publishing of it one end of Christ 's Coming 83 84 Its efficacy 110. 1006. 1031. 1663. 1664 1665 The Devil cannot hinder it 183. 1017 We are naturally slow to receive it 187 418 When we are fit to hear it 187 Its Doctrine is hidden 193. 194 526 The Devil is an Enemy to the hearing of it 203 God punishes the contempt of it with the loss of it 263. 417 The truth of it 323. 1306 It must be heard with Understanding 419 It should be esteemed 769 The happiness of enjoying it 1088 It ought to be believed 1169 It is sometimes promoted by weak means 1595 How it works Faith 1626. 1640 Governours They should not suffer Sin 529 Grace Christ observes it 99 Whether Sacraments are means of it 230 It is wrought by degrees 234 Hardness of heart hinders its work 298. 306 How God worketh it 230 God worketh it secretly 232 There are different degrees of it 235 Its nature is to grow 135 How to know its soundness 236 Means to increase it 236 Abuse of the means of it doth aggravate Damnation 318 The means of it are freely bestowed 387 It is not propagated by natural Birth 556 Great men They are not alwayes good 325 Grief It is a comfort to communicate it 1315 It accompanies Repentance 1438 H. Happiness IT is not in this World 578 Hardness Hardness in Sin 1367. 1398 Hardness of heart hinders the works of Grace 298. 306 Health It should be precious unto us 274 Hearers Hearing God 's Word 983. 1032. 220. 1641. 1651 They should hear attentively 983 The best are slothful 753 How to hear with Understanding 419 Wicked Hearers 340 How to hear savingly 342. 227 Hearing a means of Repentance 197 Unprofitable Hearers 207. 219 Hearing profits not without Faith 208 Several sorts of them 200 Some like Corn-land 201 Ignorant Hearers 201 Hard heart makes them unprofitable 202 How the Devil hinders them 203. 205 Some like stony-ground 206 Some temporary 206 Good Hearers 220. 221 Heart Sin begins in it 101. 427. 335. 921 Christ knows it 104 Hardness of it 202 Christ 's power over it 1247 Sin hardens it 1425 Hardnesse of it a Sin 139 Hardnesse of it a â—udgment 197 It is sometimes hard in the best 386. 491 The corruption of it 428 How to get it purged 429 Remedies against its hardness 492 It is difficult to know it 1299 A hard heart cannot repent 1429. 1434 Deceit of it 1391 Causes of its hardness 1617 Heathen Christians should not imitate them 795 Heaven Such as seek it shall not want in this life 367 Excellency of it 570. 572. 573. 574. 681. The Glory of it 576 The Joy of it 577. 1283 The Saints shall know one another there 578 How it should be sought 579 Eternity of it 682 Who come thither 722 Different degrees of the Glory of Heaven 791 It is only open to the Elect. 792 Certainty of it 792 Whether Man and Wife shall know one another there 969 Whether the Saints in Heaven know our wants 970 The lower Heavens shall be dissolved 1145. 1167 Hell Degrees of torment there 318 Its torments 677. 684. 686. 1264 It is the fruit of Sin 1043. 1044 Hereticks 1227. 876. 412 Their Questions are not alwayes to be answered 878 They frequently alledge Scripture 957 There were some in all Ages 481 They teach Doctrines of liberty 414 Hinderances We should prevent them 289. 643 Holiness Holiness of Christ 68 Honour We should not seek it 150. 372. 593 God honours Believers 155 The way to it is to glorify God 326 Desire of it is dangerous 348 It is due to Christ 819. 821 How we should honour Christ 819. 821 God will honour those that honour him 1231 Hospitality 1209 Hunger It is a grievous Affliction 129 Humiliation Humliation for Sin two-fold 1318. 1435 Signs of it 1388 Humiliation of Christ 1468. 1480 Humility 25. 451. 655. 658 Christ comforts the humble 284. 658 Humility of Christ 496. 656. 797. 798. 1389. 1417 It is joyned with Faith 676 Means to attain it 452 Necessity ef it 653 It is the way to true honour 654 Properties of it 657. 674 Hypocrites 1368. 1401 They maske their Sin in fair pretences 845. 1216. 1517 They go far in profession 1016. 749. 394. 337 They make Religion a Cloak for Sin 1042. 945 Misery of them 833 They rest in outward conformity 735 They are forward in propounding Questions 697. 698. 699. 471 Have knowledg in the Scriptures 701 They contemn Ordinances 472 Busily pry into others faults 392 It 's their property to tye others to their manner of worship 393 They put holiness in outward Ceremonies 394 They add to God 's Word 395 They serve God after the Precepts of men 400 Their shew it but for a time 209. 213. 158 They are censorious 126 The Church is never without them 157 194 Affliction is a stumbling-blook to them 212 They stand much for old Customs 1460. 1461 I. Idolatry THe sinfulness of it 1104 Jews God 's Judgments on them 1079. 1118.
rejecting his faithfull Servants because of their weaknesses and corruptions that he is ready to give them comfort and strength against them more and more by the Power of his Spirit Use 2 Use 2. Teacheth us after Christ's example to bear with the Corruptions and Infirmities of our Brethren not rashly censuring them or casting them off for such Infirmities though great but forbearing them in love and pittying them yea helping them all we can to bear their burden and cherishing the smallest measure of Grace in them Rom. 15. 1. Gal. 6. 2. Eph. 4. 2. Help them by Instruction Consolation Prayer c. Mark 8. 17 c. And when Jesus knew it c. Feb. 27. 1624. OF Christ's reproving his Disciples in generall I have spoken It followeth To speak of the particular Faults and Corruptions which He reproveth in them being four in number 1. Their weakness of Faith discovered by their distrustfull reasoning together because of their present want of Bread Why reason ye because ye have no Bread Ver. 17. 2. Their Ignorance Dulness or Stupidity of mind in being so hard to conceive the true meaning of Christ's Admonition which Reproof is laid down in these words Ver. 17. Perceive ye not yet neither understand And then it is repeated Ver. 18. Having Eyes see ye not and having Ears hear ye not And again Ver. 21. It is further urged He said unto them How is it that ye do not understand 3. Their hardness of Heart In the end of the 17 ver Have ye your Heart yet hardned 4. Their forgetfulness of the two late Miracles of the Loaves which He had wrought but a little before for the helping and strengthening of their Faith which two Miracles therefore he takes occasion in his questioning with them to bring to their minds again in these words Ver. 18 19 20. Do ye not remember when I brake the five Loaves among five Thousand c. Of the first Their weakness of Faith discovered by their distrustfull reasoning together c. of this I spake before Ver. 16. Of the second Their ignorance and dulness to conceive his Admonition given them touching the shunning of the leaven or corrupt Doctrine of the Pharisees and Herod The Reproof is first briefly propounded in these words Ver. 17. Perceive ye not yet neither understand and afterward repeated and further urged Ver. 18. 21. Ut suprà dictum First I open the words and then come to the matter of Instruction Perceive ye not neither understand q. d. Are ye yet so blind and ignorant Are ye yet so dull and hard to conceive my Admonition and Instruction and the true end and use of my Miracles wrought before you Further this their dulness and ignorance is here amplyfied by the Circumstance of the time in the word yet when he saith Do ye not yet perceive c. q. d. Notwithstand ye have formerly and hitherto had so great means to enlighten your minds as my publick teaching and private conference and instruction yet do you remain so blind and ignorant How great a fault and corruption is this in you To go on in the words Ver. 18. Having Eyes see ye not c. Here He doth repeat the same Reproof in other words and withall doth further amplyfie the fault and sin reproved viz. their ignorance in Spirituall matters by consideration of their Naturall Capacity and fitness to conceive things naturall and earthly In that they had eyes and see not that is not onely outward senses but also inward naturall wit reason and understanding to conceive earthly matters and yet they could not understand things Spirituall such as this Doctrine was By Eyes and Ears understand not only outward bodily senses but inward naturall wit reason and understanding c. The other words which follow Ver. 21. are plain and need no further opening Therefore I proceed to the Instructions Touching the Fault or Corruption here reproved namely their naturall blindness and dulness to conceive Christ's Admonition I spake before Ver. 16. Now therefore I will onely observe some other Points of Instruction from the words hitherto explained Observ 1 Observ 1. In that our Saviour doth amplyfie or set out the greatness of their sin of ignorance and dulness to conceive his Doctrine by the Circumstance of Time implyed in the word yet Do ye not yet perceive c. that is so say after you have had so great means and that so long a time to enlighten your minds c. Hence gather That this doth much aggravate the sins of any when they live and continue in such sins notwithstanding the means they have had to reform those sins in them and to draw them out of them Therefore our Saviour doth here reprove his Disciples not so much for being ignorant as for being yet ignorant that is after they had had so long time so excellent means to instruct and enlighten them So in the words following Are ye yet hardned q. d. notwithstanding the means you have had to mollifie and soften your Hearts c. So Matth. 15. 16. Are ye also yet without understanding that is after so much means of instruction which ye have had Joh. 14. 9. Matth. 11. 20. By this our Saviour aggravateth the Sins of Corazin Bethsaida and Capernaum that they remained in unbelief and in other sins notwithstanding the excellent means they had to work Faith and Repentance in them Namely the Doctrine and Miracles of Christ By this also he doth aggravate the sin of the wicked Jews because he himself came unto them being sent from God to speak unto them and by his preaching to call them to Repentance and yet they continued in their sins Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Use Use For Admonition to all such as have enjoyed or do enjoy the means of Grace vouchsafed of God to call them out of their Sins and to work Reformation of life in them that they be carefull to profit by those excellent and precious means as by the ministery of the Word and Sacraments c. Let all that enjoy these means not rest in the outward enjoying of them but see that they profit by them as they ought in sound Knowledge in Faith Repentance c. For otherwise this shall not a little aggravate their sin that they have had so excellent and powerfull means to call them out of their ignorance infidelity and profanness c. and yet they live still in these sins without Reformation being never the better for all the means which God hath used to do them good Great is the sin of such who live thus unfruitfully unprofitably under the means of Grace and Salvation The more means thou hast had to call thee out of thy Naturall ignorance and infidelity and to work Repentance and Reformation of life in thee the greater thy condemnation if these means prevail not with
better admonish and stir them up to diligent attention and serious consideration of thoâ—e things which he was about to speak and do 2. Because they were all faulâ—y and tainted with Pride and Aâ—bitious desire of preheminence one above another as they shewed themselves to be by their private disâ—utaâ—ion about Primacy in the former verse and so all had need to be adn onished of that sin and to be taught the contrary practice of true Humility therefore he calls them all to him Observ 2 Observ 2. See that all such as are guilty of sin and have need of â—race or of further growth in Grace should be ready and forward to hear the Word of Christ whereby their sins may be reproved and they stiâ—red up to the practice of the contrary Grace and of all good Christian Dutie which therefore shew â—how needfull it is for all sorts of Christians to be heâ—rers of the Word and Doctrine of Christ yea to be forward to hear it on all occasions forasmuch as all are guilty of sin more or less yea of many corruptions and all have need of Grace at least of further growth therein Therefore all have need to be hearers of Christ's Word and Doctrine Preached by his Ministers even the best Christians â—ust be forward to hear it even such as have greatest Knowledg and greatest measure of Grace already c. 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Now followeth the Matter it self which our Saviour now taught unto his Twelve Disciples being thus called together unto him viz. the doctrine of true humility which first he teacheth them by way of precept in this Verse If any desire to be first That is do desire and seek true honour preheminence and dignity above others For the better conceiving hereof know That these words are two wayes interpreted Some take them to contain a threaâ—ening of punishment to such as do ambitiously seek preheminence above others in this world That such shall by the just Judgment of God be greatly abased and be made of no account even as servants unto all others And this is true in it self that it shall be so But I take it not to be the proper meaning of these words But rather that they do contain an Admonition or Precept of our Saviour Christ by which he sheweth what is to be done or what course is to be taken by every one that doth desire and seek true honour and dignity viz. That he must abase and humble himself even below or beneath all others in his own opinion and account of himself and in his behaviour and practise towards others So Matth. 20. 26 27. The same shall be last of all Or let him be last of all For so some do translate the words as Beza Jansen c. and that I take to be the best translation of them Let him be last of all That is to say Let him become the lowest meanest and basest of all other men in his own estimation and account and in his behaviour and practise towards all others let him shew it And servant unto all A further Expositson of the former words shewing what it is to become the last of all namely to submit himself so far both in his opinion of himself and in his carriage and practise toward others as to make himself even a servant unto others though not simply and absolutely yet in soâ—e respect namely in way of seeking and procuring the good of others by all means not refusing or disdaining to do the meanest duty or service of love for the good of others See also Mar. 10. 43 44 45. for confirmation of this Exposition Observ 1 Observ 1. In that our Saviour purposing to reform the sin of ambition in his Disciples in seeking preheminence one above another doth to this end teach the contrary practise of humbling and abasing themselves one towards another c. hence we may gather That it is a good remedy and means to reform any sin or corruption in our selves to labour and strive to the practiâ—e of the contrary grace or vertue Hence it is that in Scripture oftentimes where we are dehorted from any vice or sin we are in the same place immediately exhorted to the practice of the contrary Vertue or good Duty So Ephes 5. 25. Putting away lying speak every man truth with his neighbour And Verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers And Verse 31 32. Let all bitternesse and wrath and anger c. be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another c. Rom. 12. 16. Mind not high things but condescend to men of low estate 1 Thess 4. 3 4. This is the Will of God even your sanctification that you should abstain from fornication That every one of you should know how to possess his vessell in sanctification and honour Hebr. 13. 5. Let your conversation be without covetousnesse and be content with such things as ye have Thus where the practise of any sin is condemned we are strired up to put in practise the contrary grace and vertue to shew that the latter is a remedy against the former As in bodily diseases contraria contrariis curantur c. So here Vse Use Let us then use this remedy and means for the better subduing and mortifying of such sins and corruptions as we feel in our selves strive by all means unto the practise of such Christian Graces and Vertues as are most opposite and contrary to the sins we are given unto If thou be given to covetousnesse to anger pride impatiency uncleannesse c. labour and pray for contrary graces to these sins To this end take spiritual notice of thy personal sins c. Observ 2 Observ 2. The best way for a Christian to attain unto true honour dignity and preferment above others is by the practise of true humility in humbling and abasing our selves in this world The way to be first in true honour and dignity is to become last by humility that is to make our selves the lowest and meanest by practice of true humility Prov. 15. 33. Before honour goeth humility and Matth. 23. 12. He that humbleth himself shall be exalâ—ed and Luke 14. 7. To this purpose our Saviour put â—orth a Parable to those which chose the highest rooms at the Feast When thou art bidden to a wedding â—it not down in the highest room but in the lowest that thou mayst after be advanced by the Master of the Feast Then he addeth that sentence again Verse 11. For whosoever exalieth himself shall be abased and he that humbleth himself shall be exalâ—ed which shews That true humility is the way to true honour and preferment Now this is true of all true honour and preferment both in this world and in
without the Ministry of the Word to season us and make us savoury and acceptable to God as ill and worse than we can be without salt in our houses to season our meats c. Which therefore shews the misery of all such people and Congregations as want this Spiritual salt of the Word Preached to season them and make them acceptable Sacrifices to God How shall such be seasoned for God how shall the corruption of sin be dryed up and purged out of their hearts and lives how shall they be renewed and sanctified and so become savoury and pleasant to the taste of God himself without this salt of the Word of God to season them c They must needs be unsavoury yea rot and stink in their sins c. Oh then the blindnesse and sottishnesse of such as can be without this spirituall heavenly salt of the Word of God and feel no want or misse of it c Use 3 Vse 3. See what is to be done of all such as do desire to be accepted of God as Spiritual sacrifices they must labour to know and feel themselves spiritually seasoned for God and made savoury for his taste as it were by this salt of the Word preached To this end they must not only be careful to settle their dwellings in such places where they may enjoy the Ministery of the Word but also so to live under this Ordinance of God that they may be indeed truly seasoned therewith having the corruption of sin dryed up in them by this salt of the Ministery and the work of sanctifying grace wrought in them which may make them savoury and pleasant to the taste of God himself Look to this every one of you The rather because all that do live under the Ministery of the Word are not truly seasoned and made acceptable to God by the power and vertue of it many are like the Fish which live in the Sea and yet are as fresh as if they had never been there c. Therefore think it not enough to live in this Sea or salt-pit of the Ministery but see thou be truly seasoned by the divine power and vertue of it purging out the corruption of sin from thee and sanctifying thee throughout and giving the spiritual savour of grace to thee that thou mayst be accepted of God Labour to be truly seasoned by this salt of the Word 1. In thy mind and understanding being enlightned by it to know the Will of God c. 2. In thy heart and affections to have them purged and sanctified by faith 3. In thy whole life and practice Col. 4. 6. Vse 4 Use 4. This should teach Ministers so to preach the Word of God that it may serve as salt to season men for God in a spiritual manner and to make them savoury and acceptable to him by drying up and purging out of them the corruption of sin and working in them the grace of true sanctification which may give unto them a spiritual taste and relish c. Therefore they are not only to deliver general doctrines or truths of the Word but to make particular application of them to the people to work upon their hearts c. Eccles 12. 11. The words of the wise are as goads and nayls fastened c. Observ 3 Observ 3. In that the doctrine of the Word and Ministery of it is here compared unto salt we may hence take notice of one other Property or Effect of it in which it doth resemble salt besides that property of seasoning before mentioned namely this That as salt being of a hot and dry temper is apt to bite and fret the raw skin or flesh of ones body being applyed to it So the Word of God preached and applyed to mens Consciences in the Ministery of it is apt to fret and bite the corrupt Consciences of such as hear it and to cause pain and grief in them which is especially to be understood of the doctrine of the Law discovering and reproving the sins of men and threatning the Judgments of God against the same whereby the guilty Consciences of men are fretted and bitten as it were So Act. 2. the Jewes were pricked in heart at Peter's Sermon c. Use 1 Use 1. See the cause why men of corrupt Minds and Consciences are so apt to fret and fume against the Ministery of the Word and Ministers of it It is because the Word doth first fret and bite them in their Consciences c. Therefore Ministers are not to think strange or be discouraged hereat c. Use 2 Use 2. This must teach all such as desire to be spiritually purged and seasoned for God by this salt of the Ministery to be content and willing also to feel the fretting and biting vertue of it in their Consciences c. and patiently to endure the reproofs of it c. This salt of the Word must first bite and fret thee before it can purge or season thee Observ 4 Observ 4. Though the Ceremonial Law be abolished by Christ's death in regard of use yet here we may see that it is still needful and profitable for us to read and be acquainted with the Ordinances of that Law set down in the Books of Moses as touching the legal sacrifices c. because otherwise we cannot understand sundry places of the New Testament in which there is allusion made to those Ceremonial Rites and Ordinances as in this place and many other especially in the Epistle to the Hebrews Which therefore confuteth such as think there is now no use at all of the Ceremonial Law c. Mark 9. 50. Salt is good but if the salt have lost his savour c. Januar. 6. 1627. IN â—he former Verse our Saviour shewed the nature and use of the Ministery of the Word or of the Doctrine of the Gospel preached and applyed as also the necessity of it by comparing it with the salt used in thâ— legal Sacrifices to season them that they might be acceptable to God Now in this Verse he takeâ— occasion from that which he spake before touching the Ministery of the Word to spâ—ak further to his Disciples touching the Ministers themselves and touching their Ministerial gifts and the uâ—e or exercise of them and that by comparing Ministers unto salt in regard of their Ministerial Office and â—unction For so upon further meditation on this Text I do take these words to be properly meant of Mâ—nisters themselves rather than of the Ministery or Doctrine preached by them so that the word Salt is somewhat otherwise to be taken in this Verse than in the former There it signified the Doctrine or Miâ—istery of the Word here it signifies properly the Ministers themselves yet not simply considered in regarâ— of their persons but in regard of their Ministerial Calling and Office in respect whereof chiefly they aâ—e here resembled unto salt And that the words of this Verse are thus to be taken may appear by compaâ—ing them with Matth. 5.
think as Calvin and Junius that our Saviour seeing the Tree afar off as the Text sayes did not with bodily eyes discern it to be a Fig-tree but took it for some other tree whose fruit might then be ripe 2. But others answer thus that the Fig-tree doth bear two kinds of fruit successively one after another the first called grossi or ficus praecoces rathe-ripe Figs which come forth first The second called Caricae or late-ripe Figs which follow the other See Hâ—s 9. 19. and Nah. 3. 12. Now the time for the first sort of Figs might be come though not for the second sort Therefore our Saviour cursed it because it bare no fruit at all neither of the first nor of the second sort Vide Danaei quaest in Marcum et Gerard. in Harmon Evang. part 1. pag. 643. Vide etiam Plin. Hist lib. 15. 18. et lib. 13. c. 7. Cartwr expos in Harm aliter respond Observ 1 Observ 1. In that our Saviour came and sought fruit upon this Fig-tree which was a Type of the Church or Synagogue of the Jews Hence learn what Christ Jesus the Son of God doth desire and look for at the hands of such as he hath outwardly called to be his Church and people professing the true Religion and enjoying the priviledges of a Church and ordinary means of Salvation as the Ministry of the Word and Sacraments He looks they should bring forth the true fruits of Religion and Grace answerable to the means they do enjoy For example the fruit of sound knowledg in the Word of God especially in the Doctrine of the Gospel the fruits of Faith Repentance and obedience to the will of God in all things required of us These and the like spiritual fruits of Grace Christ Jesus doth desire and expect to come from all such as are outwardly called and do profess to be his people Esay 5. 2. The Lord having planted the Vine-yard of his Church he looked it should bring forth Grapes c. This is also taught us by that Parable Luke 13. 6. A certain man had a Fig-tree planted in his Vine-yard and he came and sought fruit thereon c. And Matth. 21. by the Parable of the Vine-yard let out unto Husbandmen to which husbandmen the Lord of the Vine-yard afterward sent his servants to receive of the fruit of his Vine-yard c. Use 1 Use 1. For reproof of such as are outwardly called and do live in the visible Church professing the true Religion and enjoying the means of Grace and Salvation and yet bring forth little or no fruits of Grace in life and practice little or no fruits of sound Knowledg Faith Repentance c. Some are altogether barren and fruitless in the profession of Christ and of the Gospell like this barren Fig-tree which had not one Fig to give Christ being hungry though he came to it and sought for Figs c. So these though Christ Jesus have planted them outwardly in his Vine-yard and given them the means of being fruitfull and though he come and send his Ministers to seek fruit shewing his earnest desire and hungring after it yet they have none for him Others bring forth some fruit but not answerable to the means they have not to the cost bestowed on them These frustrate the desire and expectation of Christ as this barren Fig-tree here did How great is the unthankfulness and sin of such in that they being called of God outwardly and enjoying the means of Grace yet bring forth no fruits thereof What could the Lord have done more c. yet in stead of good fruit they bring forth evill fruits even the fruits of sin and profaneness in life and practice c. not fruits of the Spirit but of the flesh c. not Grapes but soure Grapes as Esay 5. not good Figs but corrupt and rotten like those which Jeremy saw c. Use 2 Use 2. To stir up every one of us who are outwardly called to be the Church of Christ or do live in the visible Church enjoying the means of Grace to look to it that we bring forth fruits of Grace answerable to the means we enjoy If we profess to be Trees planted in the Lords Garden or Vine-yard see we be fruitfull Trees not barren and fruitless Hence it is that in Scripture the godly are for the most part compared to fruitfull Trees as to the Vine Olive Fig-tree c. not to barren or fruitless Trees c. to shew that Gods people ought to bring forth true fruits of Religion and Grace answerable to their profession and to the means of Grace enjoyed by them This is that which the Lord Jesus the great Master of the Vineyard doth look for at our hands yea this he earnestly desireth and therefore sends to us by his Ministers to demand and require this fruit of us c. Oh therefore look to it that we have some true fruit to yield unto Christ Jesus in way of thankfulness for all his care and cost bestowed on us in planting us and watering us daily and continually by the Ministry of his Word c. 2 Pet. 1. 8. The Apostle would not have us to be unfruitfull in the knowledg of the Lord Jesus no more must we be in the profession of Christ and of the Gospel but labour to be truly fruitfull in fruits of Knowledg Faith Repentance c. yea to abound in all fruits of Grace answerable to the plenty of means we have had Phil. 1. 11. That ye may be filled with fruits of Righteousness Mark 11. 14. No man eat fruit of thee hereafter c. Nov. 22. 1629. Observ 2 Observ 2. BY this barren Fig-tree having fair leaves but no fruit being herein a Type of the Hypocritical Jews we may see that there may be a fair shew and profession of Religion in such as are wholly void and destitute of the true fruits of Religion and Grace As it was with this barren Fig-tree which flourished in leaves which might be seen afar off but when Christ came to it to seek fruit there was none to be found no not one Fig to refresh Christ in his hunger c. So is it with many Professours of Religion they are like unto leafy Trees without fruit So the Hypocritical Jews in our Saviour's time especially the Scribes and Pharisees who therefore are resembled here by this barren Fig-tree cursed by our Saviour They had the leaves of a fair profession but no true fruits of Religion and Grace no true fruits of holiness and righteousness did they bring forth but on the contrary their lives were full of evill and cursed fruits of sin and wickedness Therefore Matth. 23. 27. Our Saviour compares them to whited Sepulchres which appear outwardly beautifull but c. so they appeared outwardly Righteous unto men but within were full of hypocrisy and iniquity And ver 25. They made clean the outside of the Cup and Platter c. See also Luke 16. 15.
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
and saving Grace labour for saving Faith and Repentance there is a kind of counterfeit faith and Repentance very like unto true saving Faith and Repentance and yet is not so take heed of resting in such a Faith or in such Repentance yea take heed of resting in any common gift or grace that may be in an Hypocrite or Reprobate but strive to go beyond the most formal Hypocrite and to have more Grace in thee then can be in such a one strive to be not almost but altogether a good Christian he that is but half a Christian lives most miserably for he neither enjoyes God nor the World not God because he hath not Grace enough to make him his own not the World because he hath some taste of Grace enough to shew him his own misery and the vanity of Worldly things So the sound Christian hath his Heaven above the carnal Worldling here below the half-Christian no where If therefore thou wouldst be truly happy never rest till thou know thy self to be a through Christian Use 2 Use 2. Seeing bad hearers may go so far as we have heard in many properties of good hearers and yet be still unprofitable see what to judge of those that come short of these temporary hearerâ— as many do Some will scarse take pains to hear the Word at least there is no care in them to hear it duely and diligently Others hear it without understanding being so blind and ignorant that they conceive little or nothing of the Doctrines that are delivered and these come short not onely of this second sort but even of the first sort of unprofitable hearers who have some understanding in the Word Others again and those very many though they hear and understand the Word yet are not affected in heart with any love or desire to it nor with any joy or delight in it What should we think of these Is it likely that any of these should be good hearers seeing they come short of those that are bad and unprofitable Hearers We cannot so think If many that hear the Word profit not how should they profit who hear it not If many that understand it are never the better how should they be the better that understand it not If many that are affected in heart to love and rejoyce in it c. yet reap no sound fruit how should they reap fruit whose hearts are little or nothing moved with it who relish no sweetness in the Word who have no joy or delight in it but it is rather a thing tedious and wearisome to hear it c. Therefore take heed of comming short of these temporary and Hypocritical hearers take heed we come not short of those that are like to come short of Heaven if they go no farther than yet they are gone in Christianity Vse 3 Use 3. This must further teach and move us not to rest in those good things which may be found in these temporary hearers of the Word stay not where they do but see that we go further and out-strip them if we mean to approve our selves to be good hearers and such to whom the Word may be the savour of life unto life Think it not enough that we be hearers of the Word nor that we understand it in our minds nay think it not sufficient that we can be affected in heart with some kind of desire and love to the Doctrine and with some kind of delight and joy in it for thus far these temporaries go who yet are but Hypocrites Labour therefore to go a step and degree further not onely to have some love to the Word and some joy and delight in it when it is Preached but to be affected with true and sincere love to it and with sound joy in it Quest. Quest How to know true and sincere affections to the Word as true love joy c. and to discern them from hypocritical and counterfeit Answ Answ To this end we must observe and take notice of some differences between them 1. They differ in the root from whence they spring for true and sincere love to the Word and joy in it spring from true and saving faith that is from a lively and effectual apprehension and application of the Promises of salvation made in the Word Act. 16. 34. whereas the counterfeit love and joy of hypocrites springeth onely from a false temporary faith which is only a vain presumption of Gods mercy in Christ or a sleight and groundless perswasion That the Promises of salvation belong to a man without any true and effectual application of them 2. They differ in the motive or cause moving them to love and rejoyce in the Word That which moveth the sound Christian and good hearer to love and rejoyce in it is the excellency holiness and goodnesse of the Word in it self but that which moveth the hypocrite and temporary hearer to love and rejoyce in it is some sinister and by-respect as our curiosity and desire of hearing some new things not heard before or else some partial affection to the preachers Person or to his Gifts Learning Eloquence c. This was Augustine's delight before his Conversion in the Sermons of Ambrose more for the eloquence of the speaker then for the matter delivered as himself saith in his Book of Confessions So Ezek. 33. 32. And hence it is that the good hearer loveth and rejoyceth in one part of the Word as well as in another in the precepts and threatenings as well as in the Promises and comforts he loveth the Word nor onely when it promiseth good to him but even when it crosseth and contradicteth his sins and corruptions as Paul Rom. 7. 22. delighted in the Law of God though it restrained his corruption But on the other side the temporary hearer loveth and delighteth in some part of the Word but not in all alike he loves the promises not the threatenings c. He loves the Word so long as it speaketh good to him but if it crosse his corruptions specially his beloved sins he liketh it not as Herod rejoyced in some part of John's doctrine but not in the doctrine of the seventh Commandment which shews that his joy in the Word was not sincere 3. They differ in the quality of these affections In two respects 1. The love and joy which the good hearer hath to and in the Word doth arise in their heart leisurely and by degrees for the most part not all on the sudden Like those Act. 2. 37. who were first pricked in their hearts and humbled at the hearing of the Word and then afterwards filled with joy as appeareth Verse 41. Contrariwise the temporary and hypocritical hearer is sudden and over-hasty in his affections to the Word they spring in him suddenly like Jonas his gourd so it is said here They receive the Word immediately with gladness even upon the first hearing without any due consideration of the ground and reason of their joy without any
it c. Greater then all herbs Matth. 13. 32. It becometh a Tree c. Fowls of the ayr may lodg under shadow of it Matth. 13. The birds come and lodg in the branches of it This is all one in effect and it is spoken onely to shew the great growth and increase of this herb or plant that from a very small grain it groweth to a Tree having great branches Quest Quest How can this be said truly of the Mustard-seed seeing in this Country where we live it doth not grow to so great a Tree that the birds may build in the branches of it Answ Answ There may be great difference in the same herb or plant according to the divers Countryes in which it groweth And so it is most probable that in that Eastern Countrey of Judea where our Saviour lived the stalk and branches of the Mustard-seed were greater and larger than they are in this our Country And this is the more likely because Pliny writing of this herb mentioneth divers kinds of it lib. 19. cap. 8. ut citatur à Jansenio harmon Evang. Doctr. 1 Doctr. 1. First in that the work of grace wrought by the Word preached is here likened to the grain of Mustard-seed which is small at first when it is sowen but afterward in time groweth up to have great branches hence we learn That the Word preached is a means to work grace not suddenly and all at once but in tract of time and by degrees Now by the working of grace I understand here not the first beginning of the work of it for that may be and is often wrought suddenly and in short time as appeareth in the examples of such as have been suddenly converted by the Word preached but I understand the further accomplishment of this work whereby it is continued and increased in us to the highest measure whereof a Christian is capable in this life This is not done suddenly and all at once but in tract of time and by degrees by means of the Word preached Ephes 4. 12. Christ gave Pastors and Teachers for the perfecting of the Saints and for the building up of the body of Christ Till we all come in the unity of faith c. unto a perfect man c. To shew that by the Ministery of the Word the Church is builded up and perfected in grace by degrees in tract of time and not suddenly all at once This also was implyed as we heard in the former Parable of the seed sowen by the Husbandman which groweth up by degrees first the blade then the ear c. Verse 28. See Gal. 4. 19. Use 1 Use 1. Comfort for Ministers of the Word when they see but small fruits of grace appearing in their people upon the first preaching of the Word unto them They are not to wonder or be discouraged at this but to remember That though the Ministery of the Word be Gods Ordinance for the working of grace yet that God doth not by it accomplish this work all at once or suddenly but by degrees in some space of time first working a smaller and then a greater measure of Grace by the Word Preached The Husbandman having sown his Seed is not discouraged because he doth not see it come up and grow to full ripeness presently but he knows it may come up and grow to ripeness in due time and therefore waiteth till that time come So a Minister of the Word though he see not the fruits of Grace to grow suddenly ripe in his people yet is he not to be dismayed at it but to wait even with long patience till it come to more ripenesse Vse 2 Use 2. See further by this that we are not to look for so great measure of Grace in such as have had the Word profitably Preached to them but a while as in those who have had it a long time even as we cannot look that Corn which is late sown should grow up and be ripe so soon as that which is sown betimes We are therefore to judg favourably of those that have had the Word Preached to them but a short time though we see in them but small beginnings of Grace appearing It is well if the measure of Grace be in them according to the means of Grace which they have had and according to the time they have enjoyed it Vse 3 Vse 3. This is also for the comfort of such hearers of the Word who feel and complain of the small and weak measure of Knowledg Faith and other Graces which are wrought in them upon the first hearing of the Word or when they have had it Preached to them but a small time Such must consider that the work of Grace which is usually wrought in Christians by the Ministry of the Word is not like the growth of Jonah's Gourd which grew up suddenly in one night but it is like the growth of the grain of Mustard-seed as we see here in the Text which though it grow to a great tree yet not suddenly but in some good space of time Think of this and be thankfull for that measure of Grace which God hath wrought in thee by the Ministry of his Word though it be not so great as thou desirest and as thou perceivest in others who have had the means of Grace longer Vse 4 Vse 4. See then that we have need to be Hearers of the Word not onely for a little time but still to continue to be Hearers c. Doctr. 2 Doctr. 2. We must here observe further how our Saviour setteth out the different degrees of Grace by the difference that is between the grain of Mustard-seed as it is at first when it is cast into the ground and as it is afterwards being grown up to a Tree from whence we may gather that there are different degrees and measures of Grace in Christians in this life All Grace is not of the same measure and degree There is a small measure of Grace like to the grain of Mustard-seed when it is cast first into the ground and there is a greater measure of Grace like to the Mustard-Tree when it is grown up 1 Cor. 12. 4. There are diversities of Gifts but the same Spirit that is there are both different kinds and different degrees of gifts proceeding from the same Spirit of God And these different degrees of Grace may be considered of us two wayes 1. As they are in one and the same Christian at sundry times so at the time of the first conversion or Calling of a Christian the measure of Grace is but weak and small in comparison but afterward in tract of time it groweth to a greater measure Thus our Saviour Christ's own Disciples at their first Calling and for a good time afterward were but weak in knowledg and Faith in comparison of that greater measure of those Graces which appeared in them afterward especially after the Resurrection and Ascention of our Saviour So Nicodemus discovered at
unto these temporal blessings so in Christ alone the second Adam we have our right to them restored 1 Cor. 3. 22 23. Rom. 8. 32. And this right we come to receive and enjoy from Christ only by faith for we have it not till we come to believe in him 2. In that by faith they are sanctified unto us so as we have a comfortable use of them and they turn to our good Vse 1 Use 1. See the excellency of this grace of faith and that it is worthily called pretious faith by the Apostle 2 Pet. 1. 1. in that it is the only grace which uniteth us to Christ and gives us interest to all benefits and good things which we have from Christ whether spiritual or temporal and by which we come to receive and enjoy them all especially the excellency and pretiousness of this grace appeareth in that it makes us partakers of the spiritual benefits of Christ which concern salvation as forgiveness of sins God's favour c. These and all other spiritual blessings which are hid in Christ as in a Treasury or Store-house of all saving grace they are from him conveyed to us and we recive them and apply them to our selves onely by faith This is the hand by which we lay hold on them all and reach them unto our selves It is the evidence by which we lay claim to them all and by which we have assurance of them Use 2 Use 2. See the Happiness of all true Believers By faith joyned to Christ they do from Him receive all spiritual benefits and true title to Temporal c. Vse 3 Use 3. See also by this the misery and wretched condition of all those that want faith Such have no union with Christ and consequently can receive no good or benefit to themselves from or by Christ Though he be a Fountain or rather an Ocean-Sea of saving graces and of all good things yet without faith it is impossible for any to draw one drop of those living waters out of this Sea Though all Treasures of Grace and Salvation be hid in Christ yet without Faith none can receive one Mite or Farthing out of this rich Treasure Though there be in Christ never so much Divine saving vertue yet without Faith none can ever receive and apply to themselves that vertue nor be saved by it Miserable then is thy case whosoever thou art that wantest Faith so long as thou remainest destitute of this Grace thou art seperate from Christ having no part or portion in him nor in any saving Grace or benefit of his And what though thou enjoy many outward blessings as health wealth and prosperity And what though thou have many good things in thee which are but gifts of nature as natural Wit Policy c. And what though thou live civilly and orderly before men free from gross vices and sins yea what though thou do many good and Religious duties outwardly as comming to the Church duly Hearing the Word receiving the Sacraments c. yet if all this while thou remain in unbelief destitute of true Faith in Christ thou art wretched and miserable notwithstanding all the good things which thou otherwise enjoyest and notwithstanding all the good duties which thou outwardly performest Vse 4 Use 4. Let all that would have part in Christ and receive any benefit or good thing from him especially Spirituall and saving benefits let such I say labour for some measure of true Faith whereby to apply Christ and his benefits to themselves Quest Quest But how shall I attain to true Faith Answ Answ 1. Labour to see and feel thy want of it and how miserable and wretched thou art without it being seperate from Christ and be humbled in the sense hereof 2. Get a hungring and thirsting desire after Faith in Christ then thou hast a promise that thy desire shall be satisfied Esay 44. 3. I will pour water upon the thirsty I will pour my Spirit upon thy Seed c. that is the Graces of his Spirit Joh. 7. 37. If any man thirst let him come unto me and drink c. yea this desire God accepts for Faith it self c. 3. Be diligent in the use of the ordinary and principal means whereby God worketh Faith viz. the publick Ministry of the Word Rom. 10. 17. Faith commeth by hearing and hearing by the Word c. Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of Faith Preached that is by hearing the Doctrine of Faith Preached So much need as thou hast of Faith to apply Christ and his benefits to thy self so much need hast thou of the Word Preached being the ordinary means to work it in thee therefore come to it often and diligently No marvail if many be void of Faith seeing they use not the means to get it they care not for comming where it is to be had to the publick Congregation where the Word of Faith is Preached c. So much of the second means by which our Saviour comforteth the Woman namely by commending her Faith Now followeth the third means which is by giving her assurance of the continuance of that benefit of health which he had bestowed on her which is implyed by these words Go in Peace and be whole of thy Plague Go in Peace This is a form of Salutation commonly used in those times and by Peace they understood all prosperity and safety according to the Phrase of the Hebrews and so here our Saviour's meaning is that the Woman should depart in safety being free from fear of evil that is from fear of falling back into that disease from which she was now delivered And be whole of thy Plague That is be assured upon this my Word and Promise that thou shalt continue whole of thy disease which is here called a Plague or Scourge as before ver 29. Now by this his Word and Promise our Saviour doth confirm and ratify to her this benefit of health to the end that she might enjoy it with comfort being thus assured thereof by Christ's own mouth Observ Observ Hence we may gather that we cannot enjoy the blessings of God bestowed on us with true comfort and peace of Conscience unless we have the Word and Promise of God to warrant the same unto us This is true both of Spiritual and Temporal Blessings Touching Spiritual Blessings as forgiveness of sins Gods favour Peace of Conscience c. we cannot have true comfort in the enjoying of these but onely so far forth as we enjoy them by warrant from Gods promise who hath promised these and the like Spiritual blessings to the Faithfull in Christ Therefore our Saviviour when he forgave sins did by his Word assure the party thereof as Luke 7. 48. So also it is in temporall blessing of this life as bodily health wealth outward Peace c. we cannot comfortably enjoy these without some warrant from the Word of God Our Saviour when he cured
was now coming upon them This I say doth much aggravate their Affliction and so it shews how great and urgent cause and occasion there was for our Saviour to work the Miracles ensuing that is to walk on the Sea to them and to help and deliver them by laying the storm Observ Observ Hence gather That the very Circumstance of time doth sometimes aggravate a Cross or Affliction and make it more tedious and grievous than otherwise it would be if it came at another time More grievous it was for Christ's Disciples to want his Company and to be in danger and trouble on the Sea when it was near night than if it had been in the Morning c. So every Crosse is more tedious at some time than at another in the Night than in the Day time in Winter than in Summer Therefore Mat. 24. Pray that your flight be not in the Winter c. So a Cross is more grievous in old Age than in time of Youth c. The Reason is because such times are of themselves more tedious and uncomfortable then other times c. Use 1 Vse 1. To teach us to be the more humbled under God's hand when he afflicteth us in evil and tedious times as in the Night-time in Winter c. He doth it to make our Affliction the heavier that so He may the more throughly try and humble us Therefore we must take such Trials the more to heart Vse 2 Use 2. See how fit then 't is for us to observe God's Providence in disposing of the particular times of all Afflictions which befall us Use 3 Use 3. If the Lord send us Crosses in good and comfortable times be thankful to him for in this he deals mercifully with us It is by his special Providence that it so falleth out Consider how much worse and more grievous this or that Affliction would be to thee if it hapned at a worse time c. Therefore be the more patient also c. So much of the Circumstance of time when the occasion of these Miracles hapned Now follow the occasions themselves The first whereof is The absence of Christ from his Disciples being alone on the Land while they were in the midst of the Sea rowing in the Ship or Boat Observ Observ Here observe That the Faithfull do not alwayes in this Life-time enjoy the comfortable presence of Christ but are sometimes deprived of it at least in regard of their own sense and feeling As it was with the Disciples of Christ in respect of his bodily presence and company while he lived on Earth they did not alwayes enjoy it So it is still with all the Faithfull in respect of his spirituall presence by his Divine Grace and Mercy they do not at all times feel and apprehend this comfortable presence of his Grace I say they do not alwayes feel it because he is still present with them by his Grace and Favour though he do not at all times manifest his presence by the comfortable effects and tokens of it which is the cause that they do not alwayes feel him present with them As it was with David he did not alwaies feel the comfortable presence of God's favour but sometimes complaines of the contrary as may appear Psal 13. 1. And Psal 77. 7. so it is with all the Faithfull in regard of the comfortable feeling of Christ's presence with them by his Grace and favour and by the comfortable working of his Spirit in them they do not alwayes feel him thus present but sometimes they feel and complain of his absence So doth the Church often in the Song of Solomon as we may see Chap. 3. 1. where she saies That she sought her beloved that is Christ and could not find him c. And Chap. 5. Ver. 6. she complains That He had withdrawn himself and was gone c. See also Chap. 6. Ver. 1. Quest Quest Why doth Christ absent himself that is seem to absent himself from the Faithfull sometimes Answ Answ 1. To try and exercise their Faith that he may prove how they will rest and depend on him even contrary to their present sense and feeling and to teach them so to do 2. To teach them to make pretious accompt of the feeling of his comfortable presence and favour using all good means to retain it and being wary and carefull not to lose it and be deprived of it 3. To stir us up with greater earnestness and diligence to seek after him and his presence to recover the feeling of it when we have for a time lost it Use Use Comfort to good Christians feeling and complaining of Christ's absence from them that they cannot so feel him dwelling in their hearts by Faith nor so comfortably working in them by his Spirit as they have formerly done Let them not in this case be discouraged but remember that Christ Jesus doth oftentimes thus deal with his most Faithfull Disciples and Followers absenting himself from them for a time for the tryall and exercise of their Faith and for other good ends which are good and profitable to them And withall let them know That though he seem absent for a time in that he with-holds the comfortable signs and effects of his presence yet the truth is He is not absent from them but is still with them and shall be to the end of the World as he hath promised Matth. 28. the last Ver. Therefore let them call to mind former times wherein he shewed himself present and by faith and patience wait for his comfortable return for if ever he were truly and sensibly present with them by his speciall Grace certain it is he will return at length In the mean time we must not onely wait for him by Faith even against feeling but also earnestly desire and long for his return and by prayer seek unto him to return and to shew himself comfortably present with us again c. So much of the first speciall occasion of the Miracles Now follows the second which was the trouble and danger in which the Disciples were in Christ's absence and in which he perceived them to be viz. that they were greatly troubled in rowing by reason of a contrary Wind risen against them In the words consider two things 1. The speciall notice which our Saviour took of his Disciples being in trouble and danger on the Sea He saw them troubled c. 2. The trouble and distress it self They were toyled in rowing c. He saw them Though they saw not him as is likely neither did they think that he being farr distant in place took any notice of them yet the truth was he did see and take notice of them and of their distresses c. Observ Observ That Christ Jesus doth take speciall notice of the Troubles and Distresses of the Faithfull at all times even then when he seems least to regard them yet he still taketh speciall notice of their afflicted estate So we heard before
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
those to bless God and to be in great measure thankfull unto him who do feel this work of Faith begun in them the rather because it is not a common Work or common Grace For all men have not Faith 2 Thess 3. 2. Neither is it a Grace which we could ever attain to of our selves if the Lord did not work it in us Matth. 16. 17. Christ tells Peter That Flesh and Blood had not revealed it unto him but his Father which is in Heaven Observ 2 Observ 2. In that our Saviour reproveth them for this particular sin of Unbelief because it was a hindrance to the Disciples in casting the Devil out of the possessed child Hence we learn That Unbelief is such a sin as is an enemy and hindrance to the works of God which he is about to work for the good of men As here the Unbelief of Christ's Disciples and of the father of the child and chiefly of the Scribes and Pharisees was a hinderance and stop to this miraculous work of mercy which was to be performed to the possessed child in casting the Devil out of him So at other times the unbelief of the People did hinder the Miracles of Christ especially upon whom the Miracles should have been wrought Matth. 13. 58. He did not many mighty works there that is at Nazareth because of their unbelief See Numb 20. Caution Caution This is not so to be understood as if unbelief or any other sin could absolutely hinder the Power of god in working such works of mercy as he is about to work for the good of men but because by unbelief Men do dishonour God and so become unworthy to be partakers of such works of mercy and unfit also to profit by them Use Use See then that if we would not hinder the Lord in working works of mercy for us or for the good of his whole Church we must take heed of provoking and dishonouring him by our unbelief c. Now followeth the amplification of their sin of unbelief by way of expostulating with them 1. By the means which had been used to reform it in them in that he had so long time been with them and exercised his publike Ministery in preaching and working Miracles amongst them How long shall I be with you 2. By his patience and long-suffering towards them in bearing with their incredulity and other sins so long a time though it was tedious and grievous to him How long shall I suffer you Withall by these words he seemeth to threaten his departure from them ere it were long and that he would not alwayes suffer or bear with them as he had hitherto done and in the mean time he shews how much he was grieved and offended at their untowardness and perversness Of the first How long shall I be with you Observ 1 Observ 1. This doth greatly aggravate and encrease the sins of any People or Persons when they persist and continue in them notwithstanding the means which they have had to reform them See before Chap. 8. ver 17. Use 1 Use 1. See that the blessedness of a People doth not stand simply in this That they enjoy the outward means of Grace as the Ministry of the Word c. Use 2 Use 2. Admonition to such as enjoy the means to fear and take heed of living un-reformed under those means Mark 9. 19. How long shall I suffer you Bring him unto me April 8. 1627. Observ 2 Observ 2. SUch as do not profit by the means of Grace and Salvation vouchsafed to them of God are in danger to lose and be deprived of those means So our Saviour here seemeth to threaten the unbelieving Jews and especially the Scribes and Pharisees that although he had been long with them and had exercised his Ministry amongst them yet because they did not profit by his Doctrine and Miracles but remained still in Unbelief therefore he would ere long depart from them and so they should lose the benefit of his Preaching and Miracles as indeed it came to pass not long after How long shall I be with you q. d. not very long seeing you make no better use of my presence and Ministry but do still persist in in your Unbelief notwithstanding all the means you have had so long to work Faith in you c. therefore do not think you shall still enjoy these means but be sure they shall at length be taken from you So Matth. 21. 43. he threatneth them that the Kingdom of God should be taken from them and given to a Nation bringing forth the fruits thereof that is the Ministry of the Word which is the principal means of advancing God's Kingdom of Grace amongst them should be taken from them because they had lived unfruitfully under it So Rev. 2. 5. Christ threatens Ephesus to remove their Candlestick if they do not repenâ— at his warning and do first Works See Isa 5. 5. Vse Use For Admonition to us to take heed of living unprofitably under the means of Grace and Salvation which we do by God's Mercy enjoy viz. The Ministry of the Word and Sacraments lest for our contempt and unthankfulness the Lord take them from us as he may justly do Christ hath been long with us in this Land and in this place by the Ministry of his Word and Sacraments and he is yet with us But if we make not use of his presence if we profit not by these precious means of Grace but provoke and grieve him by our contempt of his Ordinances and by our unthankfulness and unfruitfulness under the means he will grow weary of us and we may justly fear his departure Therefore think it not enough that we have the means but above all see that we profit by them bringing forth true fruits of Faith and Repentance answerable to the means we have that so they may be continued to us Joh. 12. 35. Yet a little while is the Light with you walk while ye have the Light lest darkness come upon you c. It followeth How long shall I suffer you Observ 1 Observ 1. The great Patience and Long-Suffering of Christ Jesus our Lord which he shewed toward Sinners while he lived on Earth in bearing with the sins of those with whom he lived and forbearing them so much and long though they did provoke and grieve him by their sins Yet he did not presently cast them off or give over the use of means to do them good much less did he forthwith shew his Wrath and Justice against them as he could have done being God but he did with great patience and forbearance suffer them This Patience he shewed not onely towards his own Disciples and others which believed in him as the Father of this possessed Child bearing with their great Infirmitieâ— and Corruptions which many times they discovered but also toward the unbelieving Jews yea toward the obstinate and malicous Scribes and Pharisees as here we see And as he shewed this
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ— Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So â—e requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
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
may rejoyce and take delight therein Then shall we profit by them and be enabled to bring forth fruits of grace answerable to the means we enjoy David Psal 119. 97. Oh how do I love thy Law c. And Job 23. 12. I have esteemed the words of his mouth more than my necessary food 4. Joyn prayer unto God with the use of all the means of grace that the Lord may bless them to us and make them effectual and profitable remembring that 1 Cor. 3. 6. Paul planteth and Apollo watereth but God giveth the increase c. Mark 11. 14. No man eat fruit of thee hereafter And his Disciples heard it Decem. 6. 1629. Observ 2 Observ 2. THe fearful estate of all formal hypocrites which make a fair shew of Religion and of fruitfulness in grace but are void of the truth of Religion and of true fruits of grace They are under the wrath of God and liable to his curse if they so live and continue Even as this barren Fig-tree having a fair shew of leaves but no fruit at all upon it was accursed by our Saviour By this he shewed what was the state of the hypocriticall Jews and so of all other formall hypocrites having a shew of Religion and godliness without the power of it They are liable to the curse of God that is to his just wrath and vengeance both in this life and after this life if they so live and continue without repentance Therefore our Saviour Matth. 23. denounceth a Woe against the hypocritical Scribes and Pharisees which were as whited Tombs c. And Matth 24. 51. Hell-fire is said to be the portion of hypocrites Reason Reason Hypocrisie and outward formality in Religion without the truth and power of it is a sin odious to God Luke 16. 15. Vse Vse For Terrour to all hypocritical professours of Religion which make a fair shew of Religion and grace being destitute of the truth and power of it Whose lives are nothing but leaves without fruit of grace c. Let such know and be assured that they are under the wrath and curse of God both in this life and after this life so long as they continue in this sin of hypocrisie We should therefore move all such to repent speedily of this gross and odious sin and to labour for truth and sincerity not contenting themselves with an outward shew and profession though never so glorious before men Think it not enough to have fair leaves of a goodly profession but see thou be fruitful in the true fruits of Religion and grace lest otherwise as a barren Tree thou be accursed or cut down and cast into the fire even into the fire of Hell there to have thy portion with hypocrites Observ 3 Observ 3. In that our Saviour condemns the Fig-Tree to perpetual barrenness because it yielded no fruit hitherto learn That when a people do not profit by the means of grace nor bring forth fruit answerable it is just with God to give them over to perpetual barrenness that seeing they will not therefore they shall not profit c. Now God doth this two wayes 1. Either by depriving them of the means as Matth. 21. 4â— 2. Or else by giving them up to hardness of heart c. Esay 6. 10. Mark 4. 11. Use Use See again how dangerous it is to live under the means of grace and not to profit c. For this God may give them up to perpetual barrenness The most grievous Judgment that can be Observ 2 Observ 4. In that our Saviour did not forthwith inflict a Curse or Judgment upon the Nation of the Jews as he could have done for their hypocrisie and unfruitfulness under the means of grace but first gives them warning hereof by this Prophetical type as it were of cursing the barren Fig-tree that so they might be moved to repentance We may see the patience and long-suffering of the Lord which he sheweth even toward the wicked and hypocrites in that he doth not presently inflict Judgments on them so soon as they provoke him by sin but beareth with them for a time and first gives them warning that they may if it be possible be moved to repent and turn to God and so escape the Judgment which is otherwise like to come upon them Thus the Lord dealt with the Old World before he sent the flood upon them he first gave them warning by Noah and for an hundred and twenty years space did forbear them waiting for their re-repentance 1 Pet. 3. 20. The long-suffering of God waited in the dayes of Noah c. So he was patient towards the Jews sending Prophets to warn them long before he brought on them the Captivity Vs Vse This being so ought to move wicked men and hypocrites to make a right use of this patience of God towards them being moved thereby to speedy repentance lest otherwise God's patience being abused be turned into fury Rom. 2. 4. Despisest thou his for bearance and long-suffering c. Now followeth the last thing in the words The Witnesses which were present and heard this curse denounced by our Saviour against the barren fig-tree viz. The Disciples of Christ Now he denounced the curse in their hearing 1. To the end they might take special notice of his words and of the miraculous effect which followed viz. the drying up of the Tree by the roots and so might be moved to make a right use thereof having their faith by this means confirmed Therefore afterward Verse 21. they took special notice of it and hereupon our Saviour exhorted them to labour for faith c. 2. That by their testimony the truth and certainty of the Miracle might be confirmed Observ 1 Observ 2. The speciall care which our Saviour had of his Disciples that they might reap profit by his Miracles having their faith confirmed thereby They being his special charge and most near and dear to him therefore of all others he was especially careful to instruct and edifie them both by his Doctrine and Miracles for which cause as his publick Doctrine was delivered for most part in their hearing so all or most of his Miracles were wrought in their sight and presence at least in the presence of some of them Which may teach us That as we are to seek the spiritual good and edification of all others so far as lyes in our power so especially of those which are near and dear to us and of our special charge as Ministers of their flock and people Parents of their Children c. Observ 2 Observ 2. The priviledg of the 12. Apostles that they did not only live with Christ on earth and hear his Doctrine but were personal Witnesses of the Miracles of Christ which he wrought being on earth seeing and hearing what he did and spake at the time of working those Miracles and taking notice of the miraculous effects which thereupon followed As here they heard the words uttered by him in