hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
the Ceremoniall Law as themselves did See Ver. 1 5. On the contrary the Gentiles would have the Jews live as they did and follow their example and therefore they spake evil of them that would not do so as we may see 1 Pet. 4. 4. Vse 1 Vse 1. Take heed of this Sin which is so naturall to us viz. this desiring and seeking to bind others to be conformable in every thing to our example In things which we know to be not only lawfull but necessary being commanded in the Word of God we may and ought to desire that others should follow our good example But there are some things in which we may not tye others to our example namely in things indifferent in their own nature being neither simply forbidden nor simply commanded in the Word of God In the use of these we are not to tye others absolutely to our practise in every respect but we must be conrent that their practise differ from ours knowing and remembring that there is great difference in the consciences of Christians touching the use of things indifferent some mens consciences being weak and some stronger some also being otherwise informed then others touching the using or not using of such things and therefore we must beware of condemning or judging amisse of others onely because their practise differeth from ours in the use or omission of such indifferent things Rom. 14. 2 3. One believeth that he may eat all things another who is weak eateth Hearbs Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth For God hath received him Vse 2 Vse 2. Now further if in the use of things different we may not tye others to our example then much lesse may we do this in the practise of sin and of things simply unlawfull and forbidden in the Word of God this therefore must be far from us Observ 5 Observ 5. In that the Disciples of the Pharisees go about to cause dissention and debate between Christ's Disciples and John's Disciples about Fasting Hence observe that it is the property of wicked men to sow the Seeds of strife and dissention in the Church among good men and Professours of Religion This is Satan's Policy to set such on work to make debate and discord among Christian Brethren that by this means he may hinder the course of the Gospel In the Apostles times the unbelieving Jews stirred up much strife and contention in the Churches planted by the Apostles touching the Use of the Ceremonies of Moses Law And so in all Ages and Times of the Church since there hath been many wicked Hereticks who have stirred up great dissentions in the Church Vse Use Take heed that we have no hand in stirring up contention and discord in the Church of God Let not the Devil use us as his Instruments to this purpose Remember that it is the practise of wicked men See Rom. 16. 17. Mark 2. 19 20 21 22. And Jesus said unto them Can the Children of the Bride-chamber fast while the Bride-groom is with them As long as they have the Bride-groom with them they cannot fast But the dayes will come when the Bride-groom shall be taken away from them and then shall they fast in those dayes No man also seweth a piece of new Cloth on an old Garment else the new piece that filled it up taketh away from the old and the rent is made worse And no man putteth new Wine into old Bottles else the new Wine doth burst the Bottles and the Wine is spilled and the Bottles will be marred But new Wine must be put into new Bottles VVEE have heard of the Question moved by the Disciples of John and of the Pharisees unto our Saviour Christ concerning Fasting in which they demanded why his Disciples fasted not seeing themselves used often to fast Now followeth the Answer of our Saviour unto their Question in which he sheweth and proveth against them that it was not expedient for his Disciples to be tyed at that time to such a strict course of Fasting as they tyed themselves unto This he proveth by two Reasons The first drawn from the Circumstance of the present time which was such as did not sute or agree well with Fasting Christ the Bride-groom of the Church being now present with them and his Disciples being as it were the Children of the Bride-Chamber so long as they had the presence and company of the Bride-groom with them it was a fitter time for them to rejoice than to mourn and fast ver 19. And this is amplifyed further ver 20. by the contrary time to come when the Bride-groom should be taken from them which time should be a time fitter for Fasting The second Reason is drawn from the consideration of the weakness of his Disciples in regard whereof they were not fit to be urged as yet to the frequent exercise of Fasting it being a strait and hard course of life which weaker Christians such as his Disciples yet were being but newly and lately called were not able to undertake and go through with Now this weakness of his Disciples and their unfitness to be urged to such a strait and hard course of often Fasting is set forth by a double comparison the one taken from an old Garment which by reason of the weakness and rottenness of it is not fit to have a new strong piece of cloath sowed unto it lest by this means the new piece being too strong for the old Garment do make the rent worse The other Comparison is taken from old Bottles which by reason of their oldness and weakness are unfit to have new and strong Wine put into them lest by reason of the strength of it striving for vent it burst the Bottles and so both Wine and Bottles be marred Now both these comparisons are used onely to shew how unfit Christ's Disciples were to be tyed and bound to fast even as unfit as an old Garment is to be pieced with a piece of new and strong cloath and as old Bottles are unfit to hold new and strong Wine Children of the Bride-Chamber That is Christ's Disciples so called in respect of their near familiarity with Christ the Bride-groom of the Church in as much as they were his ordinary companions whilst he lived upon Earth The Phrase is borrowed from the Hebrews who call those Children of any thing who do properly belong or are peculiarly appointed unto that thing whereof they are said to be Children So they call Children of death and Children of destruction such as are appointed unto death and destruction Children of the Kingdom such as belong to the Kingdom c. So here Children of the Bride-Chamber that is such as were familiar companions of Christ the spiritual Bride-groom and belonging after a special manner to his Bride-Chamber as it were Can they fast That is Is it meet they should be urged to this strait course and practice of frequent
rubbing them in their hands This they did for the quenching of their present hunger as appeareth Matth. 12. 1. And though it were in another's Corn yet by the Law they were permitted to pluck ears so that they did not move a sickle into it See Deut. 13. ult Now our Saviour could have either kept his Disciples from hunger if it had pleased Him or else He could have fed them miraculously as he fed thousands at other times with a few Loavs and Fishes but He suffered them at this time to want food and to indure hunger that by this means they might be fitted for the bearing of greater afflictions afterward Observ 1 Observ 1. Here we see That good Christians may be and are sometimes afflicted with outward and bodily necessities Christ suffereth his own Disciples to want bodily food and to suffer hunger for a time in so much that they were fain to pluck eats of Corn as they went by the way for the satisfying of their hunger So it is said afterward Ver. 25. that David was in need and hunger So Paul 2 Cor. 11. 27. saith of himself That he was often in hunger and thirst in fastings in cold and nakednesse The like we read of Lazarus in that Parable Luke 16 he was so poor that he sat at the rich man's Gate begging See also 2 Cor. 8. 2. Reas Reas Temporall Blessings of this Life are promised conditionally to the Faithfull that is onely so far as God seeth them good and fit for them Psal 34. 16. They that seek the Lord shall not want any good thing They shall want nothing that God seeth good for them But sometimes he seeth it to be more profitable for them to be tryed with necessity and want that it may be a means to humble them and to teach them in time of want to rest by Faith upon God's providence Object Object Psal 37. 25. I have been young and am now old yet have I not seen the Righteous forsaken nor his seed begging Bread Answ Answ 1. David speaketh of his own particular experience neither is it necessary to extend it unto all Times 2. He doth not say he never knew them in want but that he never knew them utterly forsaken of God or to be in such extremity as to perish for want of outward things Use 1 Vse 1. This condemns the blind judgment of the World and of carnall Men who think those not to be beloved of God which suffer poverty and want of outward Blessings as Food Rayment and the like necessaries for this Life But Eccles 9. 1 2. Solomon sheweth That we cannot know the love or hatred of God by the enjoying or wanting of the outward things of this Life because all these come alike to all Men both to Good and Bad. If the want of these were an argument of God's hatred then we must conclude that Christ's Disciples were not beloved but hated of him because he suffered them to want Food and the like we might conclude of Paul and Lazarus that because they were in want and necessity therefore they were not beloved of God But it must be far from us so to think God doth sometimes with-hold these outward Blessings from his Children in love and for good to humble them and fortryall of their Faith and Patience c. Use 2 Vse 2. This must teach us to be well content to suffer want of outward things as Meat Drink Rayment c. and to live in any poor and mean estate in this Life if God see it good to try us with it seeing many dear Servants and Children of God have endured the want of such things what are we that we should repine at it or refuse to endure the like Christ himself suffered Hunger Thrist Poverty c. that He might sanctifie these to us and to reach us the more willingly to bear them if God call us to it Observ 1 Observ 2. Further we may learn here the practise of sobriety and moderation of our selves in our Dyet and in the use of God's Creatures for our Food after the example of Christ and His Disciples whose fare was so short and mean that the Disciples were glad to pluck ears of Corn and to feed on them as they went by the High way So John Baptist fed upon Locusts and wild Honey which was mean and ordinary fare such as was to be had in the Wildernesse This must teach us moderation and temperance in Dyet to eat and drink for strength and not to gluttony or drunkennesse Eccles 10. 17. And to this purpose is that precept of Solomon Prov. 23. 2. Put the knife to thy throat if thou be a man given to appetite that is Be circumspect in eating and bridle thy appetite that thou do not exceed measure Vse Vse This condemns the intemperance and excesse in Dyet that is used by too many now a-dayes For that is verified of our times which our Saviour saith Matth. 24. 38. of the Dayes of Noah they were eating and drinking that is they gave themselves to excessive Eating and Drinking more like brute Beasts then Men as the word in the Original does imply even so it is with many in these times in which the Sins of gluttony and drunkennesse are grown so common and ordinary especially in some place that they are made but light of But how light soever some make of them these are such Sins for which the wrath of God cometh upon Men yea sometimes upon whole Nations and Countries And we may think that among other great and crying Sins of this Land even these Sins of Gluttony and Drunkennesse are one speciall cause moving the Lord to punish us as He hath done of late with such unseasonable weather threatning to deprive us of the Fruits of the Earth So much of the occasions of the Pharisees Cavilling at the Disciples of Christ Now followes the Cavill or exception it self De Scribis Pharisaeis Vide Ludov. Vivem in Augustin de civ Dei Lib. 18. Cap. 39. Vide etiam Casaub in Baron Appar Numb 8. Sect. 9. p. 56. Drus de Sect. Ver. 24. And the Pharisees said unto them Behold c. The Pharisees were a certain Sect among the Jews most of them publick Teachers Expounders of the Law of Moses but very corruptly See Matth. 23. 2. they professed great holiness of Life Whence it is called the most strait Sect of the Jewish Religion Acts 26. 5. They were also of great accompt and yet the truth is that they were grosse Hypocrites as our Saviour often calls them having but a shew of Religion without the power of it For although they made great shew of the strict observance of the Law especially of the Ceremoniall Law yet they lived in many grosse sins contrary to the Morall Law as in Covetousnesse Bribery Oppression and the like which our Saviour reproveth in them Matth. 23. Now these Pharisees such as they were were great enemies to our Saviour Christ and
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ— are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
reason of their wealth how needful is it for such above all other men to labour and strive to enter in at the strait gate c. using all good means for the attaining of eternal life giving all diligence to make their Calling and Election sure c. 2 Pet. 1. 10. and to this end daily to pray and seek to God for his special grace to enable them hereunto without which they can never overcome those difficulties or break thorough those impediments which they are sure to meet with in their Christian course c. Without this a Camel may as soon go thorough the eye of a needle c. Use 5 Use 5. Lastly Seeing it is so hard for Rich men to be partakers of eternal life and that by reason of their worldly Riches which are so great occasions of sin and impediments to hinder them in the way to God's Kingdom this may comfort the poorer sort and teach them the more contentedly and patiently to bear their poverty forasmuch as they being free from those impediments with which rich men are more clogged and hindered in the way to eternal life that way is not so strait and difficult unto them as it is to the richer sort See then that if thou be poor in outward estate there is no cause for thee to be discontented or to repine at it but rather to be glad and thankful to God who hath freed thee froâ— those dangerous snares and occasions of sin which rich men are intangled with and so he hath made the way to heaven much easier to thee than otherwise it would have been c. Nondum ità pauper fui quin si hodie morindam pauperiorem volâ—issem Oecolâ—mpad Epist lib. 4. fol. 201. Farello Doctr. 2 Doctr. 2. In that our Saviour doth not say It is impossible but How hardly c. hence we may gather That although it be hard yet not impossible for rich men to be made partakers of the Kingdom of Heaven With men indeed it is impossible but not with God as our Saviour saith afterward Verse 27. Hence it is that in Scripture we read of some rich men who were godly and religious and consequently saved I say we read of some such though not many in comparison of the multitude and greatest part of rich men For example Abraham and Lot Gen. 13. 6. Their substance was so great that they could not dwell togetâ—er So â—ob and some others in the Old Testament And in the New Zacheus Joseph of Arimathea the Centurion Cornelius Act. 10. Therefore 1 Cor. 1. 26. it is not said No great men are called but Not many c. Reas 1 Reason 1. Riches are not simply evil of themselves neither do they of themselves hinder any from the Kingdom of God but only occasionally by reason of mens corruption abusing them Otherwise in themselves they are blessings of God as Solomon sayes Prov. 10. 22. The blessing of God maketh rich c. Reas 2 Reason 2. God is no respecter of persons that is he doth not look at the outward staâ—e or condition of any whether poor or rich in giving grace and salvation out giveth them both freely and indifferently according to his own good pleasure as well to the rich as to the poor Rom. 2. 11. Vse 1 Use 1. For the comfort of those rich men who are truly religious and carefull to employ and use their riches well honouring God with them c. such are not excluded from the grace and favour of God not from the Kingdom of heaven but in Christ have title to it as well as the poorer â—ort Vse 2 Vse 2. To teach us that we are not rashly and uncharitably to censure or condemn all rich men simply because of their wealth and riches as if they were excluded absolutely from eternal life and must needâ— go to hell We are here taught the contrary by the manner of our Saviour's speaking where his purpoâ—e being to shew the difficulty of rich mens entring into the Kingdom of God yet he so speaketh hereof as that he doth plainly imply that though it be hard yet not impossible for such to be made partakers of eternal life Mark 10. 23 c. And Jesus looked round about c. Octob. 19. 1628. OF the brief propounding of the doctrine which our Saviour taught his Disciples touching the danger of Riches and difficulty of rich mens being saved we have heard Verse 23. Now the next thing in the words is the Effect which the propounding of this doctrine wrought in the disciples viâ— Astonishment at his words wondring at the strangeness of the Doctrine in the beginning of the 24. Verse But this I refer to speak of afterward Verse 26. where it is again repeated and amplified by the greatness of it I proceed therefore to the latter part of the 24. Verse in which our Saviour doth repeat and further expound and clear his former doctrine touching the difficulty of rich mens entring into the Kingdom of God by shewing of what sort of rich men it is especially to be understood viz. of such as trust in riches For the Disciples being astonished with admiration and wonder at the strangeness of the matter that it should be so hard for rich men to be saved therefore our Saviour doth add this further Exposition of the former doctrine thereby to qualifie and mitigate the rigour and strictness of his former words that they might not seem too harsh or incredible to them Jesus answereth again This is an Hebraism answering is put for speaking For here is no mention of any thing which the disciples said unto him but only that they were astonished at his former words and hereupon it is said that he answered or spake thus again to them Children This title he gives them to express his tender love and affection toward them which was such as the love of a Father to his natural Children yea much greater So â—oh 21. 5. How hard Or difficult For them that trust in riches For such as place the affiance or confidence of their hearts in worldly wealth relying upon it as the only or chief means of their happiness welfare and safety Now by those that put confidence in weaâ—â— our Saviour here meaneth no other but covetous rich men in whose hearts the inordinate love of worldly wealth doth reign as it did in the heart of that young Ruler who came to learn of Christ how to obtain eternal life as we have heard before Such covetous rich men our Saviour here describeth by this property of trusting in their Riches 1. To shew that rich men are very prone and apt by Nature to put trust and confidence in their wealth 2. Because the sin of covetousness and this trusting in wealth usually go together in rich men The words being thus explained consider in them two things 1. The manner of our Saviour's speaking here to his Disciples in loving manner calling them Children 2. The matter it self