The Figless Fig Tree, Text (10 of 12)

The Figless Fig Tree · Text (10 of 12)

p. 376Sometimes an Offender is ſpared upon the Petition and deſire of ſome other made on their behalf; ſo God ſpared the wicked for ſome good mens ſake who lived amongſt them,Gen. 18.32 Exod. 32.24. Act. 27.24.Gen 18:32Exod 32:24Acts 27:24 (as, Gen. 18.32. and Exod. 32.14. Acts 27.24.) So here in my Text, the Figg-Tree is ſpared upon the Interſſion of the Dreſſer.

Sometimes an Offender is put off from the Seſſion to the Aſſizes; God Almighty ſuſpendeth and deferreth the juſt, and deſerved puniſhment of the wicked, to inflict it upon them in time, and place, more convenient for his Glory, their confuſion, and the example of others: Thus the blaſphemous miſcreant, Senacherib was not deſtroyed in the night when his army was,2 King. 19.37.2 Kgs 19:37 he is ſuffered to return to the place from whence he came, and there he ſhall be ſlain in the Temple of their falſe god Niſroch, by the Sword of his two Sons, Adramelech and Sharezer, whom God uſed as his Inſtruments, to make his puniſhment the more notorious, for his Idolatry and blaſphemy, 2 King. 19.37. And ſome men are put off to the great Aſſizes, 1 Tim. 5.24. Some mens ſins are open before hand, 1 Tim. 5.24.1 Tim 5:24going before to Judgment, and ſome men's they follow after.

And ſometimes an Offender may be Reprived upon his Repentance, hoping that he will become a new man, and ſerviceable to Church or State: So God ſpareth a wicked man upon his Repentance and Humiliation, as he did Ahab, 1 King. 21.29. but (more eſpecially) he ſpared his own Elect,1 King. 21.29.1 Kgs 21:29 that they may have time actually to repent, and be brought into the State of grace. Thus you ſee that there are many reaſons of God's patient forbearance, ſo that it doth no way impeach his Truth and Justice: Therefore take heed, leſt any of you charge God fooliſhly, whom you ought to magnifie, for his rich patience, and great mercy in ſparing.

As theſe ſin againſt God's Juſtice (in reſpect of his Patience), ſo others highly offend againſt the richneſſe of his goodneſſe, Rom. 2.4. Deſpiſeſt thou the riches of his goodneſſe? Rom. 2.4.Rom 2:4Many ſuch unthankful p. 377and diſſolute ſinners there are in the World; ſo far are they from prizing of this mercy of God, in bearing with them, that they deſpiſe it, making the patience of God but as a fair day to ramble in, after laſcivious vanities; and grow more wanton by God's forbearance. The more patient God is towards them, the more bold they are to offend Him; ſo we read,Eccleſ. 8.11.Eccl 8:11 Eccleſ. 8.11. Becauſe Sentence againſt an evil work is not executed ſpeedily, therefore the hearts of the ſons of men are fully ſet in them to do evil, or (as ſome read it) their heart is full to do evil; full of evil purpoſes, full of evil imaginations, full of devices, for the producing of evil works; Their hearts are ſo full, that there is no room for the fear of God's wrath, no room for the conſideration of their own danger, their ſinful and naughty hearts turns God's infinite elemency, to an encreaſe of wickedneſſe.

Should a Malefactor, after Sentence given, be Reprieved through the Clemency of his Judge, and ſuffered to go abroad, and, upon his good carriage and behaviour, have his Pardon promiſed from his Prince; fall to his former outrages of Robbing, and the like, is it not juſt that he ſhould be caught again, and executed without mercy? Such is thy Caſe, who thus abuſeſt the patience of thy God. Wherefore,

Be perſwaded to make the right uſe of the patience and long-ſufferance of the Lord, as the Apoſtle directs, Uſe 3 Rom. 2.4. and let it lead thee (as it were by the hand) to true Repentance:Rom. 2.4.Rom 2:4 Remembring,

Firſt, How long God hath truſted thee with his Patience, and given thee time to make thy Peace, and ſue out thy Pardon. Should a Traytor that is condemned (as thou art) have a Reprieve granted him, for half ſo many years as thou haſt lived (albeit he had no promiſe granted of a final pardon) upon his good carriage and behaviour; how thankful would he be, and how happy would he think himſelf in that? Thou haſt a promiſe, that upon thy Repentance and turning unto God, thou ſhalt be pardoned and forgiven. The means are preſcribed, the way ſhewed how to obtain it; and it thou beeſt not wan…ing to thy ſelf, God will not be wanting to thee. Would the Lord have ſhewed all theſe things unto us, (ſaid the wife of Manoah if he were pleaſed to kill us), Judg. 13.23.Judg. 13.23.Judg 13:23 So ſay to thy ſinful p. 378Soul, God hath ſpared thee thus long, exerciſed great Patience towards thee; called upon thee, both by his Word and Rod, to repent and turn: Would He have done all this, if He willed not thy Salvation, but reſolved thy deſtruction and perdition?

Secondly, Forget not how many have ſuffered for thoſe ſins that thou art guilty of, long ſince; who had not that Patience ſhewed unto them that thou haſt had but were taken away, and carried to Execution, upon the very act of their ſinning, (as Zimri and Co…b…, who were ſmitten in the act of their Luſt; Ananias and Saphira in the very act of lying, &c.) and that, for any thing we can ſay to the contrary, the firſt time that they acted that wickedneſſe; when thou haſt committed the ſame ſin, and that of en… and wi h as high an hand as ever they did; yet thou liveſt this d…y to hear thy ſelf called upon, to amend thy ſinful life. Behold ſeverity, (yet Juſtice) unto them; but patience and long ſufferance unto thee, Rom; 11.22.Rom. 11.22. Let that lead thee to Repentance.

Thirdly, In not making the right uſe of God's patience, and profiting by it, thou deſpiſeſt it; and in deſpiſing it, thou deſpiſeſt Goodneſſe: A nature of ſuch beauty and ſweetneſſe, that every one is in love with it: and, in deſpiſing that, thou ſheweſt thy ſelf to be evill in a very high degree, and ſo much the more evill, by how much he is the more good unto thee: Hear what the Scripture ſpeaks of God's patience and forbearance, Rom. 2.4. Deſpiſeſt thou the riches of his forbearance and long-ſuffering? Where obſerve, Firſt, This foreign, this Patience, and forbearance in bearing with ſinners, is foreign Goodneſſe; A ſtream iſſuing from that native Goodneſſe which is in God; or rather from him, who is Goodneſſe it ſelf.

Conſider then, in the ſecond place; the Degree of this goodneſſe of God; It is not common but extraordinary Goodneſſe, not penurious but bountifull, the Riches of his Goodneſſe; Riches in reſpect of the aboundance of them, the ſtock and ſtore that you ſpend upon; and in regard of the uſefullneſſe it is riches; which is the gaining of Souls, which is the Riches that God deſireth,Act. 13.41.Acts 13:41 and laboureth for. Hear this you Deſpiſers, and wonder; nay, hear it, and be confounded, all ye that deſpiſe theſe Riches of God's Patience.

p. 379Laſtly, In not making this uſe of God's Patience, thou doſt but farther harden thy heart in Impenitency, and treaſureſt up wrath against the day of wrath, Rom. 2.5. that is,Rom. 2.5.Rom 2:5 thou bringeſt a heavier weight of wrath upon thine own Soul: Look, as men of this World are daily adding to their Treaſure, ſo do ſuch as deſpiſe God's Patience, daily add to their Treaſure, Wrath and Vengeance, which ſhall be revealed in the day of God's wrath, and juſt revelation of the righteous Judgment of God.

If, notwithſtanding all that hath been ſaid, thou wilt go on in a ſinfull courſe, and ſtill ſin againſt the Riches of God's Patience, thou mayſt conclude that thou haſt a hard heart (as the Apoſtle doth of thoſe), for if there be any ingenuity, any remorſe, in thee, theſe ſerious thoughts cannot but work upon thee, and be an effectuall means to bring thee to Repentance; and that, to Salvation. Cruell Saul, plotting and practiſing David's death, when he perceived what an advantage David had him at, and how (more then once) he had both power and opportunity to have ſlain him and taken his life from him, (but did not do it,1 Sam. 24.1 Sam 24 albeit he was inſtigated unto it by Abiſhai,) was ſo overcome with this kindneſſe, that he with tears breaks forth into this paſſionate ſpeech, Oh my Son David! I will no more do thee harm becauſe my Soul was precious in thine eyes this day, 1 Sam. 26.21.1 Sam. 26.1 Sam 26 But God's patience and loving kindneſſe towards thee, hath exceeded all that ever David did, or could do, towards Saul; He hath often had thee at an advantage (and ſo ſtill hath,) his Juſtice eggs him on to ſmite thee, at home, abroad, ſleeping, waking, &c. and yet he ſpares thee: Now, if Saul (a Reprobate) was ſo overcome with David's kindneſſe, as that he promiſed to do David no more harm; much more ſhould this great patience in God towards thee, (notwithſtanding thy daily provocations,) cauſe thee to relent, and ſo work upon thee, as to humble thy Soul before God, and bring thee upon thy knees, and cauſe thee to ſay with a broken heart, Oh my God! I ſee that the Salvation of my Soul is precious unto thee; I will no more diſhonour thee; I will no more ſin againſt thee, as I have done: Do this, and do it quickly; for know, that albeit Mercy hath bayled thee from the hand of Juſtice, yet withall, it hath undertaken, that if thou neglecteſt to ſue out thy pardon, within a time preſcribed, p. 380it will deliver thee again into the hand of Juſtice. Thou canſt not expect alwayes to be born withall; It was but for a year that this D…eſſer deſired the Owner's Patience, in the behalf of this barren Figg-Tree, and that will ſoon come about. And of that, (the Time deſired, on the behalf of the Figg-Tree, whereby this Requeſt is amplified) we are now to ſpeak.

This year alſo]

As if he ſhould have ſaid;Text. Thou haſt been pleaſed Lord, of thine own Goodneſſe, to bear a long time with this Barren-Tree, three years already; I know, that thou canſt not alwaies bear, yet upon my humble ſuit, ſpare it one year more; I… is no long time I crave, in the behalf of it; It is but one year, which will ſoon come about, and have an end: reſpite it that time; It may be, upon better husbanding of it, it will bear fruit, &c. That we may collect from hence, is this,

God's Patience hath a Period; Doct. It hath its bounds and limits beyond which it will not paſſe.

For Proof,Amos 8.2.Amos 8:2 read Amos 8.2. The end is come, I will not paſſe by them any more; that is, I will have no more Patience towards them;Jer. 1.11, …2.Jer 1:11Jer 1:2 So Jer. 1.11, 12. I will haſten my word to perform it, that is, to make good the Judgments that I have denounced: And that Text ſhould ſtill be ſounding in our Ears, Ezek. 7.5,— 16. An end is come, Ezek. 7.5,— 16.Ezek 7:5an end is come; Behold it watcheth for thee, Behold, it is come, it is come.

Shall I ſhew you this in ſome Examples? We begin with the old World; A long time God did bear with the wickedneſſe of it, but it had a Period; an hundred and twenty years were ſet it for Repentance, beyond which time it ſhould not be ſpared, Gen. 6.3.Gen ….3. Four hundred years ſhall the Amorites, and other wicked Nations, be ſpared, till the meaſure of their ſins was filled up, but thoſe years being expired, longer they ſhould not be born withall,Gen. 15.26. Iſa. 34.8.Gen 15:26Isa 34:8 Gen. 15.16. And there is a day of recompence, and a year of vengeance for the controverſies of Zion, Iſa. 34.8. that is, the ſet time, wherein God will give a full ſatisfaction, and retribution of the wrongs, that have been done to his Church, in the deſtruction of their enemies: Nor is the year o…ly, but the day of Vengeance ſet.Mag. ….18. What God ſaith of Bleſſings, the like may be ſaid of Curſes, from the 24th day of the 9th Month; So from ſuch p. 381a day of ſuch a Month I will not ſpare you; yea, to leſſe than a day, to a Morning is the bounds ſet,Hoſ. 10.15Hos 10:15 Hoſ. 10.15. and there is an appointed time, the year, the month, the day, wherein he will judge the whole World in righteouſneſſe, Act. 17.31.Act. 17.31.Acts 17:31

Should God alwaies beat with Sinners, Reaſ. he ſhould ſuffer in all his Attributes; his Juſtice would be wronged, and blemiſhed,Exod. 34.7. Jer. 44.2. — Exod. 20.5 Deut. 4.26 Pſal. 50.21 Mal. 3.15.Exod 34:7Jer 44:2Exod 20:5Deut 4:26Ps 50:21Mal 3:15 which by no means will endure, that the wicked ſhould be held as Innocent, Exod. 34 7. Jer. 44.2, —

He is a Jealous God, Exod. 20.5. Deut. 4.26. Now, ſhould God perpetually bear with ſinners, it would be a diſgrace unto him, His Jealouſy will not endure, that ſin ſhould ever go unpuniſhed, Pſal. 50.21. Mal. 3.15.

He is a moſt wiſe God; God onelyonly wiſe 1 Tim. 1.17.1 Tim. 1.17. Jer. 51.9. Iſa. 1.5.1 Tim 1:17Jer 51:9Isa 1:5 Albeit he bears, and ſpares, and ſhews mercy to ſinners, it is ever moderated with Wiſdom; He forbears as long as there is Hope, Jer. 51.9. but when men become incurable, his Wiſdom will not ſuffer him to bear any longer, Iſa. 1.5.

He is a Good God; and being good, he muſt needs love goodneſſe, and hate Iniqu ty, Pſal. 45.7. Now,Pſal. 45.7.Ps 45:7 God ſhould not be good, if he ſhould be ever Good to thoſe that will never be Good: His Goodneſſe will not ſuffer him ever to ſpare thoſe that hate and deſpiſe Goodneſſe; So we might ſhew of his other Attributes.

Secondly, All the Liberty that God hath given to man, is finite; yea, life it ſelf, Job. 7.1. Is there not an appointed time for man upon Earth, and are not his daies the daies of an Hireling? Job. 7.1.Job 7:1As his Daies, ſo his Sins (likewiſe) are limited and bounded; They have their meaſure to fill up, beyond which they ſhall not paſſ…, Mat. 23.32. 1 Theſ. 2.16.Mat. 23.32Matt 23:32 Uſe 1

You may ſee by this, how vaine the hopes are of ſuch as think alwaies to eſcape, becauſe they have been, and are, a long time ſpared: Forbearance of Puniſhment is no Argument of Impunity; God's Judgments are ſure though they be late, & though he bear long, yet he will not alwaies forbear. Sometimes his Patience allowes Iniquity a ſhorter breathing, ſometimes a longer; yet, be it longer or ſhorter, the end will come, he will ſpare no more. Nor doth God allow ſo long a time …o ſinners under the Goſpel, as he did under the Law: The Fruit that enjoyes the p. 382warm beams of the Sun, and hath the reflection of them, from the Wall whereto the Tree is faſtned, is ſooner ripened than that which growes in the ſhade; ſo is Vertue and Vice, now under the warm Sun-ſhine of the Goſpel; and when thy Fruit is come to its ripeneſſe,Amos 8.2.Amos 8:2 it ſhall be plucked for the Market, Amos 8.2. God will not ſuffer it to ſhead and drop down without plucking. You do not read, that the ſins of Iſrael and Judah (for which they were at any time plagued with Captivity) were ſo long in ripening as the Sins of the Canaanites, upon whom there did no light ſhine. And now, that the Grace of God hath appeared, (as we read Tit. 2.11.) the Lord is farr more quick and peremptory,Tir. 2.11. in rejecting and caſting off a wicked People, than he was formerly (ſaith a Reverend Divine);Dr. Preston He will not wait ſo long as he was wont: but, be it longer or ſhorter, there will be an end of his waiting, and he will wait no more upon thee, and the end is near; and then the Sentence of Mercy failing, the Sentence of Judgment ſhall take place. Therefore be perſwaded to make good uſe of the preſent time, you not knowing how ſhort the time may be, before the end cometh: You would think that Malefactor deſperate, that would ſwear, and ſwagger, and revell it, at the foot of the Gallows, becauſe there are ſome few Rounds of a Ladder betwixt his Neck and the Rope: So deſperate art thou, that wilt go on in a ſinfull courſe, knowing the end will come, but becauſe the end is not yet come, thou runneſt on in a ſinfull courſe, to the encreaſing of thy future condemnation: And ſo much of the Circumstance of Time. Now for the End or A…me of the Dreſſer in making this Requeſt, in generall,

Till I ſhall digg about it, Text.and dung it,]

Had the Dreſſer of the Vineyard aimed at himſelf, or his own eaſe, he would not have made this Requeſt, in the behalf of the Figg-Tree; he might have thought, that if in caſe it were cut down, or ſtubbed up, his pains would be the leſſe; that care of digging, and dunging it, had been over, and that then he might take his eaſe: But it was the good of it that he deſired, more than his own gain; ſo that it might ſtand one year longer, he would renew his pains, and double his diligence about it, in hope of future fruitfulneſſe. Thence obſerve (in general),

p. 383Faithfull Ministers ſeek not themſelves, but the good of thoſe committed to their charge. Doct. They have no ſelf-reſpects in the diſcharge of their Dutyes; they aime more at the good of thoſe they have the charge of, than at their own eaſe and profit.

What an opportunity had Moſes to deſert and leave the People which God committed to his charge; Let me alone (ſaith God) that my wrath may wax hot againſt them, Exod. 32.10.Exod 32:10and that I may conſume them, and I will make of thee a great Nation, Exod. 32.10. but he would not be hired, nor byaſſed; no, not by God himſelf, to give up that People, and forſake them; (albeit they were very ſtubborn, and rebellious, and ungrateful, to God and him,) but deſires God to pardon them, and either blot the Peoples ſins out of his Book, or his name out of it, ver. 32. Verſ. 32

St. Paul was ſuch another; he ſought more his People's good than his own profit or Salvation: I ſeek not yours but you, (ſaith he 2 Cor. 12.14) not your Gold, but your Souls;2 Cor. 12.14, 15. Animas pro opibus, ſalutem pro auro quaerebat Apoſtolus: Sarcerius in loc. Hinc diſcant univerſi Paſtores quid Eccl… ſiis ſuis d…beant. Calv. 1 Cor. 10.33. 1 Cor. 9.19, 20, 27. 1 Theſ. 2.8 Rom. 9.3. 1 Cor. 11. 1 Joh. 8.50, Rom. 15.32 Cor 12:142 Cor 12:151 Cor 10:331 Cor 9:191 Cor 9:201 Cor 9:271 Thess 2:8Rom 9:31 Cor 11Rom 15:3 and I will very gladly ſpend and be ſpent for you, ver. 15. I will ſpend the Talent which God hath betruſted me withal, and be ſpeat in the ſpending of it, that I may further your Salvation; So again 1 Cor. 10.33. I pleaſe all men, that is, by applying himſelf to the good of all in all things, that is, ſuch as are lawfull and indifferent; and ſo was content to make himſelf a Servant to all, though free, (as he had ſaid before,) that he might gain ſome, and ſave the more, 1 Cor. 9.19, 20, 27. Nor did he aim at his own profit in ſo doing, but theirs, even the profit of many that they might be ſaved: So careful was he, that he ſeems to preferr their good before his own life, 1 Theſ. 2.8. yea, Soul's Salvation▪ Rom. 9.3.

To the like practiſe he exhorteth others, 1 Cor. 11.1. Be ye therefore followers of me, as I am of Chriſt. He followed the example of his Lord and Maſter, in that he did; for he ſought not his own Glory, Joh. 8.50. Nor did he pleaſe himſelf (ſaith the Apoſtle, Rom. 15.3.); that is, he ſought not his own eaſe and content, and ſatisfaction of the inclination of Nature (which abhorreth pain, and the deſtruction of it ſelf); but took ſuch a courſe, which demonſtrated, that he ſought our good more than his own.

p. 384You may from hence learn, to put a difference betwixt the faithful Miniſter, Ʋſe 1 and the Hireling; The unſound Miniſter is not of this Make. The faithful Miniſter ſeeks not his own, but the things of Jeſus Christ, Phil. 2.4, 21▪Phil 2:4Phil 2:21and endeavours not to promote his own but his Maſter's Glory. They preach not their own parts, paſſions, nor deſign; ſeek not preferment, wealth, caſe. This conſcience (ſaid Melancthon) I carry about me, whitherſoever I go: But do the Unfaithfulſe? nay, hear what the Apoſtle St. Paul ſpeaketh, Rom. 16.17. They ſerve not our Lord Jeſus Chriſt, but their own Bellyes. Rom. 16.17.Rom 16:17And St. Peter tells us of ſome, who, through covetouſneſſe with feigned words, make merchandiſe of their people, 2 Pet. 2.3. The Merchants were falſe Teachers, ſuch as he ſpeaks of to the Philippians, 2 Pet▪ 2.2. Phil 3.18, 29.2 Pet 2:2Phil 3:18Phil 3:29cap. 3.18, 19. But theſe come to ſell what He bought at ſo dear a Rate; and ſo to croſſe his proceedings. They ſell you; and that might be done, either by Silence, in not giving warning when danger is neer, and ringing the Alarum Bell at the Approach of the Enemy, (ſo the City may be betrayed;) or by Schiſmaticall and unſound Doctrine, which poyſons the Soul: O… elſe by flattering and feigned words (as the Apo…tle there ſpeaks) crying Peace, Peace, all ſhall be well; And ſo they fell you into the hands of Sathan. And the ground of all this is, their Covetouſneſſe; A Sin that is hatefull in all men, but moſt odious in ſuch men, and ſharply reproved Mich. 2.3, 5, 12. Ezek. 13.18, 19. Tit. 1.11. Such as theſe are, all unſound and unfaithfull Miniſters.M…ch. 2.3, 5.12▪ …k. 13.18, 19. Ti… ▪ 1.11. But it is otherwiſe with ſuch as are Faithful; Merchants they are, and Wiſe Merchants too, and they deſire not to ſell you from Chriſt, but to buy you, and that for Chriſt; not with feigned words, but with their labours vigilancies, painfulneſs, prayers; This is the price they willingly pay for you; and ſuch a Covetouſneſſe they have after your good, and Soul's Salvation.

Ʋſe 2 But it is a difficult task to perſwade the World of this; What can God's Miniſters ſay, or do, but it ſhall be miſconſtrued, as if they fought themſelves therein, and had ſome by-ends of th…ir own? St. Paul himſelf could not eſcape that cenſure, as appea… by that which he ſp…ks 2 Cor. 12.15, 16, 17. And therefore be …lls God to witneſſe the truth of that which he ſaid,… Co…. 12.… … 1… ▪25. for their better aſſuranc…, which, ha… it not been needful, (queſtionleſſe) he p. 385would not have done, ver. 19. Much leſſe can God's Miniſters in theſe daies. If we command, exhort, rebuke, Ver. 19 as we are commanded, 2 Tim. 4.2. Tit. 2.15. then we ſeek to lord it over God's Heritage, and take too much upon us,2 Tim. 4 2. Tit. 2.15.2 Tim 4:2Titus 2:15 and would bring all in ſubjection under us: If we tell you of that Honour which is due to Miniſters, 1 Tim. 5.17. both of Countenance and Maintainance; then, It is in our cauſe that we ſpeak,1 Tim. 5.17. 1 Cor. 9.7.1 Tim 5:171 Cor 9:7 and Who will believe us? If they urge that Text 1 Cor. 9.7. &c. then they are covetous, and ſeek yours and not you: If they call for their own, and that in the moſt peaceable manner that they can, and for this end, that they may be able to follow their ſtudies, and provide for your Souls; then they are contentious and covetous (when yet it is no Covetouſneſſe in you, to ask for ſix pence that is owing; nor Covetouſneſſe in you, to ask for ſix pence that is owing; nor Covetouſneſſe in any, be his Calling never ſo mean, (Tapſter, Tinker, or Cobler,) to live of his labour). And ſhal the Miniſter be worldly, covetous, or troubleſome, in deſiring to live upon his Calling? Something we have ſaid before of this, (and ſuch Coleworts twice ſodd will not be eaſily diſgeſted:) We paſſe now from the Generall to the Particular Terms, on which he deſires this Favour,Text.

I ſhall digg about it and dung it,]

By digging and dunging, ſome underſtand the Uſe of the Keys of the Church; Doctrine and Diſcipline; both Manna and Virga muſt be in the Ark: If either of theſe be wanting in the Church, one of the Principal Pillars will be wanting that ſhould ſupport it; An Interpretation that needs not be rejected.

Others, by digging, underſtand the preaching of the Law, and by dunging, the Goſpel. By the Law, the Roots of the Tree are laid bare and open, the curſed eſtate and condition of a Sinner is diſcovered and made known; and by the glad tydings of the Goſpel we are dunged and manured, our Roots are cheriſhed, and the Tree becomes more fruitfull; which Interpretation is preferred: For (as I conceive) the meaning of the Dreſſer, is, that he would take more pains in the husbanding of that Tree than formerly, & leave nothing undone that belonged to his Calling, neither in the Legall nor Evangelicall part of his Office: In caſe there had been any neglect in him, which hindred the fruitfulneſſe of that Figg-Tree, he would now amend that fault, renew p. 386his pains, and do any thing within his power, that might further the fructifying thereof: And upon theſe terms, on his part, to be performed, he makes that Requeſt, that the Figg-Tree might be ſpared.

From this, (that the Dreſſer of the Vineyard promiſeth to digg and dung about the Figg-Tree,) it may eaſily be gathered; that

Good Miniſters are great Pains-tokers.

Their Calling is no Calling of Eaſe and Idlen…ſſe; It is no eaſy Profeſſion, Doct. nor idle Man's Occupation to be a Miniſter.

There are four Beaſts mentioned Revel. 4.6. which ſtood about the Throne;Rev. 4.6.Rev 4:6 the firſt was like a Lyon, the ſecond like an Oxe or Calf, the third had a Face like a Man, and the fourth Beaſt was like a flying Eagle. Theſe four Creatures are interpreted by the Ancients, to be, Firſt and principally, the four Evangeliſts; and conſequently, or by a juſt and faire accommodation, enlarged to all the Miniſters of the Goſpel: Quatuor, Animalia, ſunt Eccleſiae Doctores (ſaith Ambroſe). All the Qualities of theſe Creatures muſt concurr to the Qualification of a faithful Miniſter; He muſt have the Courage of the Lyon, In Leone, vis indomabilis; ſuch a courage muſt be in him, that neither fears nor hopes ſhould ſhake his conſtancy: In Bove, vis ſalutaris; He is to be an Oxe for labour, he may not be ſo overgrown or ſtall-fed, as that he becomes thereby lazy; he muſt labout at the Plough, and plough the right furrow; preaching for the ſaving of Souls, and not for the ſharpning of Wits: In Aquila, vis ſpeculatrix, He muſt have, like the Eagle, both an open Eye, not winking at the ſins of his People, and a piercing Eye, being able to look on the Sun; to the conſtant truth of God revealed in the Scriptures: In Homine, vis rationatrix; A gen…e and perſwaſive diſpoſition muſt be in him,2 Cor. ….20 2 Cor. 5.20. Such a holy gentleneſſe and appliableneſſe is to be in a Miniſter; Such Qualifications and Endowments muſt be in him, which ſhew that his Calling is no idle Calling.

Thoſe many Reſemblances, that the Spirit of God uſeth in Scripture, to ſet forth th…ir Office and Calling,… 2 Cor. 2 9. … 2. … 62 Cor 2:92 Cor 2:22 Cor 2:6 teſtifyeth no leſs. They are termed Watchmen Ez…k. 3.17. Labourers. 1 Cor. 3.9. Shepherds. John 10.2. Husbandmen, 2 Tim. 2.6. Harveſt m…n. p. 387Mat. 9.38. Souldiers, 2 Tim. 2.5. Fiſhermen, Mat. 4.19. Builders, Mat. 9.38. 2 Tim. 2.5. Mat. 4.19. 1 Cor. 3.11Matt 9:382 Tim 2:5Matt 4:191 Cor 3:111 Cor. 3.11. (and other ſuch like.) Now, none of theſe are Callings of Eaſe and Idleneſs, but of great Labour and Toyle; the Miniſter's is no leſſe laborious, nay, it exceeds: In which reſpect, St. Paul queſtions, Ad haec Quis idoneus? Who is ſufficient for theſe things, 2 Cor. 2.162 Cor 2:162 Cor. 2.16.

Let us caſt our eyes a little upon the pains of the Dreſſer, mentioned in my Text; and it will appear that it is no idle man's Occupation, nor eaſy Vocation, whatever the World thinks.

Firſt, He is a Digger, and ſo no Loyterer; there is labour and pains in that: And is there no labour (think you) in the work of the Miniſtry? St. Paul ſpeaks of his labours abundant, 2 Cor. 11.23.2 Cor 11:23not ſo much in travelling from place to place, as in teaching the People; So Gal. 4.11. I am afraid of you, Gal. 4.11. 1 Tim. 3.1.Gal 4:111 Tim 3:1lest I have beſtowed on you my labour in vain: So 1 Tim. 31. If any deſire the Office of a Biſhop, he deſireth a good work. A work it is then without all queſtion, and no ſport nor play; And 1 Tim. 5.17.1 Tim. 5.17.1 Tim 5:17 The Elders which rule well are worthy of double honour, eſpecially thoſe, Qui laborant Verbo & Doctrinâ, Which labour in Word and Doctrine.

Secondly, From the Text, we may gather what kind of Labour the Miniſter's labour is; you ſhall find it to be no leight nor eaſy labour; For

It is Labor renovatus, A renewed Labour. This Dreſſer had digged about this Figg-Tree, and dunged it, before now (without all queſtion); but that is not enough, he muſt over with his work again; Such is the Labour of the Miniſter. In which reſpect, his Toyle and Travell is parallel'd with the Husbandman's, who hath no vacation: He is alwayes doing; either plowing, or ſowing, or harrowing, or weeding, or reaping; Every Seaſon of the Year brings with it a ſeverall Task: And when he hath gone his Round, and may be thought to have finiſhed his work, he is then to begin again,Redit Agricolis labor actus in orbem. and fall afreſh to his plowing, &c. And ſo from year to year he renews his Labour.

And in ſome caſe it is worſe than the Husbandman's, and more toylſome; For the Plowman, as he leaves his Ridge, ſo p. 388he is like to find it at his Return; where he pitched his Plough, upon the ſame Furrow he ſhall have it the next day: But we ſeldom find our work, upon our return, in ſo good a forwardneſs as we left it.Chryſ. ad pop. Antioch. Hom. 13. Hear St. Chryſostome to this Poynt, Non ſicut reliquae Artes, ita eſt Docendi vis, &c. The Art of Teaching is not like other Arts; for the Godſmith, what work ſoever he he frameth, and caſteth in a mold, and layeth aſide; the next day when he returneth to his work, he ſhall find it as he left it: So, the Black-Smith, and the Maſon, and every other Artificer whatſoever, all ſhall find their work in the ſame ſtate as it was, when it was put out of hand: But it is not ſo with us, for after we have taken great pains to reform you, to wean you from the World, and to make you more zealous of good works; you are ſcarce out of ſight, but the Evill One comes, and, with the multitude of buſineſſe and cares of this World, or the wanton delights and pleaſures of the fleſh, he choaketh that good Seed which we have ſowen in you, and maketh the Word which you have heard to become altogether unprofitable; ſo perverting and corrupting you, as that our work is more difficult to us, then, than it was before. And elſwhere he bewaileth this unto his Hearers; The Letters (ſaith he) that I inſcribe every Lord's day,Hom. 11▪ in Mat. you ſuffer to be blotted out again: And what excuſe will you have that you are not fruitful?

Over then we muſt with our work, again and again. A ſecond, yea, a third time we muſt come unto you, and ſtirr you up by way of remembrance; Phil. 3.1. 2 Pet. 3.1. 2 Cor. 13.1. 1 Sam. 26.8.Phil 3:12 Pet 3:12 Cor 13:11 Sam 26:8Sin is not ſo eaſily killed, that we ſhould ſay of it, as Abiſhai ſaid of Saul, Let me ſmite it but this once unto the Earth, I will not ſmite it a ſecond time. This Hagar will endure many blowes before ſhe be turned out of doors:2 Sam. 20.10. Joſh. 6. 2 King. 13.2 Sam 20:10Josh 62 Kgs 13 Nor are we ſo cunning as Joah was, in hitting Amaſa under the fifth ribb, ſo that we need to ſtrike no more. We muſt compaſſed the Walls of Jericho many daies together; and ſmite the Earth with the ſame Arrowes, five or ſix times, before that Syrian, Sin, will be conſumed and deſtroyed.

Again, The Work of this Dreſſer was Labor Duplicatus. a duplicated, or double, Labour: Here is both digging and dunging of the Figg-Tree; One without the other was not p. 389ſufficient. Chriſt's threefold Paſce, enjoyned Peter (as ſome conceive) to a three-fold Duty; feed by Doctrine, John 21.15, 16. Paſe. Verbo. Exemple Scripto.John 21:15John 21:16feed by Life and Example, feed by Writing. It is hard to ſay, that ſuch was Chriſt's meaning, but it is credible enough that the triple Paſce, given him in charge, enjoynes at leaſt a double dilligence, Pray and Preach, or rather Preach and Catechiſe: for Sheep and Lambs, muſt be fed. I magnifie mine Office, (ſaith the Apoſtle) foreign, if by any means I might ſave ſome, no pains muſt be ſpared, no means neglected;Rom. 11.13, 14.Rom 11:13Rom 11:14 more wayes then one muſt be uſed to gain Souls to God; In ſo doing, we magnifie our Office as we ought to do.

Both theſe conſidered, it muſt needs follow in the third place, that this Dreſſer's Labour, was, Labor cum ſudore, a ſoar ſweating Labour: Who ſweats more then they, who Digg and Delve, and Till the Earth? God impoſeth it on Adam, Gen. 3 9.Gen 3:9and all his ſons, that they ſhould eat their bread in the ſweat of their browes; And ſurely, if Miniſters eat not their bread with the ſweat of their brow, yet they eat their bread with the ſweat of their brain. Ye remember (ſaith the Apoſtle) our labour and travel, 1 Theſ. 2. — 9. foreign.1 Thess 21 Theſ 2.9. or our labour and ſweat (as ſome read), Two ſoar words are joyned together; Nor doth the ſweat of the Brain come ſhort of the ſweat of the Brow.

Ʋſe 1 This may ſerve to confute the folly of ſuch, as are of opinion that Miniſters live the eaſieſt lives of any, and that they eat the ſweat of other mens brows, who labour and take pains for them, whilſt they themſelves lye idly, &c.

As many in the World uſe that Calling, it may (indeed) be thought to be a Calling of exceſſive idleneſſe: But if we conſider the Calling in its own nature, and as it ought to be performed and diſcharged, it will appear to be no Calling of lazineſſe, but of greateſt pains and labour. Melancthon was wont to ſay, that the three ſoareſt labours of all, were the labours of the Magiſtrate Miniſter, and Woman in travaile. Sudor Oeconomicus eſt magnus, Politicus major, Eccleſiaſticus maximus, Docentis. Imperantis. Paturientis.faith Luther. The care and burthen of the Governour of the Family is much; of a Magiſtrate, more; but of a Miniſter, moſt of all. All Government is burthenſome, tam onus, quàm honos. All Government is layd upon their ſhoulders, they muſt help to bear p. 390the Church (as the Levit under the Law did help to bear the Ark, … Chron. 15.2.)… Chron. …. And that is load ſufficient to make the back of … Angel ſtoop. Father Latymer when he had layd down his Biſhoprick; skipt, and leaped, for that (as he ſaid) he was diſcharged of ſuch a heavy load.Acts & Mon. Fol. 1578.

The Calling of a Miniſter indeed, is Spiritual, but no whit the leſſe laborious in that reſpect. The ſufferings of the Soul exceed the ſufferings of the Body, (as appears by that which Solomon ſpeaks, Prov. 18.14. and by what we read of our Saviour's ſufferings,Prov. 18.14. Luke 22.44.Prov 18:14Luke 22:44 Luke 22.44.) So doth the labour of the Soul, exceed all other bodily labour whatſoever, which (although it be great yet it) maintaines ſtrength, preſerves the ſtomach, encreaſeth appetite, and adds vigour to every part; But it is otherwiſe in the labours of the mind, they weaken the natural Powers, waſte viral Spirit, decay the health of Body, and ſhorten Life.

We read, John 8.57. that the Jews told Chriſt, he was not yet 50 years of Age; true, he wanted al moſt 20 years of it, (being not much above 30),John. 5.57.John 5:57 and yet (as it ſeems) by their ſpeech they judged him to be much Elder: The care and pains that he took to ſave Souls (think ſome) brought on him that ſhew of old Age: Sure enough it is, that the care and pains of this Calling haſtens Old Age on them, who, by natural temper, are framed to greateſt vigour, and fitted to extend Life to the utmoſt term of nature: And thence it is, that (uſually) ſuch Miniſters as are painful in their Callings, are weak in Body; feeble in ſtrength; ſparing in Dyet; and more ſubject to Diſeaſes then men of other Callings and Profeſſions; So that (as Syneſius ſometimes complained) they may truly ſay, they carry nothing away with them; but, bonam Conſcientiam & malam Valetudinem; A good Conſcience, and a weak and crazed Body.

Uſe 2 And as this may Confute ſome, ſo it may Inform others; Firſt, of the right which a Miniſter hath to receive maintenance from his People, amongſt whom he labours; Secondly, of the wrong that is offered to the Miniſter, in withholding from him that wages which is due unto him for his Labours. Of both, ſomething ſhall be ſaid, with all convenient brevity.

That there is a maintenance due to them, who labour in the Word and Doctrine; I think no rational man that doth acknowledge p. 391their Calling, can deny; The Workman (ſaith Chriſt) is worthy of his meat, Math. 10.10. and the Labourer of his hire, Math. 10.10. Luk. 10.7.Matt 10:10Luke 10:7Luke 10.7. And this is but equity; and this equity is illuſtrated by St. Paul with many Similitudes, and multiplicity of Arguments, 1 Cor. 9.7. Who goeth a Warfare at any time at his own Charges? 1 Cor. 9.7.1 Cor 9:7Who planteth a Vineyard, and eateth not the Fruit thereof? or who feedeth a Flock, and eateth not of the Milk of the Flock? Now, God's Miniſters are he Captaines of his Flock: So then, as Souldiers have deſervedly, their due ſtipends; Husbandmen reap their anſwerable Fruits; And Shepheards receive their Paſtoral profits; So muſt God's Miniſters have a recompence for their Labours, anſwerable or agreeable to the work that is in their hands.

It may be, ſome may object againſt theſe ſimilitudes, taken from worldly things; becauſe of the difference of humane matters, from divine. This objection the Apoſtle prevents, and confirmeth the dictate of natural Reaſon, with the determination of the Law of God, verſe 8.9. Say I theſe things as a Man, or ſaith not the Law this ſame thing alſo? Verſe 8.9.For it is written in the Law of Moſes, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the Corn. The Argument is drawen from the leſſer to the greater; The mouth of the Oxe that treadeth out the Corn, Deut. 25.4.Deut 25:4is not to be muzled; therefore, (by greater conſequence) the Servants of God, His Miniſters, (the Oxen of his Spiritual Husbandry, who labour in the Field of his Church) muſt not be muzled from enjoying juſt maintenance in their painful places; That this was God's principal aime and drift in giving that Law,1 Tim. 5.17, 18.1 Tim 5:171 Tim 5:18 he there ſhews; and ſo elſe where, 1 Tim. 5.17, 18.

Again, The Apoſtle evinceth this his Aſſertion, by an Argument taken from the greater to the leſſe, verſe 11.1 Cor. 9. Verſ. 11.1 Cor 9 If we have ſowen to you Spiritual things, is it a great thing, if we ſhall reap your carnal things? as if he ſhould ſay, The Miniſter layeth our Spiritual things to his People, and provides for their Souls, wherefore things temporal are a tribute unto them, and may not be withheld from them: Such is the Apoſtle's reaſoning, Rom. 15.27. If the Gentiles have bin made pertakers of their Spirituall things, Rom. 25.37.their Duty is alſo to Miniſter unto them carnal things.

p. 362Laſtly, The Apoſtle fortifieth the Truth of what he had delivered, concerning the maintenance of the Miniſter with an Argument drawen from God's Ordinance, verſe 13.14. Do you not know that they which Miniſter about holy things, live of the things of the Temple, 1 Cor. 2.13, 14.1 Cor 2:131 Cor 2:14&c. Even ſo hath the Lord ordained, that they which Preach the Goſpel, ſhould live of the Goſpel. The compariſon lyes betwixt the Miniſters of both Teſtaments; The Levites and Prieſts, meerly in liew of their Labours in their Callings, were well and plentifully provided for, by God's Ordinance; wherefore it is an uncontrolled conſequence, that the Miniſters of the new Teſtament (which is of the Spirit, and not of the Letter) ſhould have liberal allowance for their Labours.

Here ſteps in the Quaker, and others of the Anabaptiſtical crew, to interrupt us, crying out of ſuch Miniſters as expect recompence for their Labours, that they are Baal's Priests, Balaamitiſh Prophets, Preaching for gain, imagining (as it ſeems) that God who hath promiſed to reward his Servants in Heaven, is not willing to allow unto them any repaſt in the way to Heaven, to ſupport frayl nature.

But freely you have received, freely give, is the command of Chriſt Math. 10.8. Object.Mat. 10.8. Resp.Matt 10:8

That is to be limited to miraculous cures, as appears evidently by the Circumſtances.

Secondly, Should it be extended further, the affection onelyonly is ordered, Verſ. 10 and a greedy appetite of gain prohibited: In the mean time a ſupply of neceſſities, in the place where they ſhould Preach, is permitted upon that ground, The Labourer is worthy of his hire, verſe 10.

Thirdly, Receiving freely and giving freely, are joyned together by our Saviour; the former is made the cauſe of the latter? Therefore, they ought to give freely, becauſe they had received freely; Now, they received freely two wayes; Firſt, without their own deſert; Secondly, without their own pains and labour, having their gifts by immediate Revelation, as appears, Gal. 1. 16, 17.Gal. 1.16, 17.Gal 1:16Gal 1:17 We receive our abilities without our own deſert, but not without our own labour and induſtry; being brought up by our Parents to Learning, with great coſt and charge, &c. and in that ſenſe we receive not freely; that talent which we have received, p. 393is in part by our pains, and therefore we may receive in part for our pains.

But St. Paul preached to the Corinthians and Theſſalonians, Object. 1 Cor. 9.15. 1 Theſ. 2.6, 7. Acts 18.3. 1 Theſ. 2. 2 Theſ 3.8. Reſp.1 Cor 9:151 Thess 2:61 Thess 2:7Acts 18:31 Thess 22 Thess 3:8without receiving wages, 1 Cor. 9.15. 1 Theſ. 2.6, 7. Nay, he laboured with his hands, that he might not be chargeable to the Church, Acts 18.3. 1 Theſ. 2.9. 2 Theſ. 2.8.

Many things are lawful in themſelves, which are not expedient: It was lawful for the Apoſtle in thoſe times, to have taken maintenance of the Churches, where he Preached; he had Power to do it (as he ſaith, 1 Cor. 9.6, 12. 2. Theſ. 3.9.): but in regard of the Churches poverty, and appearance of Scandal, he forbore,1 Cor. 9.6, 12. 2 Theſ. 3.9. 1 Cor. 9.16, 18. 2 Cor. 11.9, 12.1 Cor 9:61 Cor 9:122 Thess 3:91 Cor 9:161 Cor 9:182 Cor 11:92 Cor 11:12 1 Cor. 9.16, 18. 2 Cor. 11, 9, 12. But it is not with the Church in theſe dayes, as it was with the Church then. Were exacting a due maintenance, a burthen indeed unto the Church, (in reſpect of the poverty thereof) Miniſters ſhould do well to yield of their Right, and ſupply their neceſſities by Art, Induſtry, or out of their own Poſſeſſions; but, we are ſeated in another Canaan, a Land flowing with Milk and Honey, (where we are not onelyonly ſated, but in a manner ſurferted with God's bleſſings), ſo that there is no fear of being burthenſome to the Church, in that reſpect.

Secondly, Yet even in theſe times of the Churches poverty, he received wages and maintenance from other Churches, to do Service to them that ſtood in moſt need, 2 Cor. 11.8. Phil. 4.16. But I ſhall forbear to ſpend any more in the confutation of theſe brain-ſick Sectaries;2 Cor. 11.8. Phil. 4.16.2 Cor 11:8Phil 4:16 who had more need of Phyſick to purge their brains, than Arguments to confute their follyes.

There are others amongſt us, who, albeit not poſſeſſed with an Anabaptiſtical Spirit, as the former, (for they gran… that a competent maintenance is due to God's Miniſters in equity and juſtice for their Labours), yet they are not ſatisfied concerning the Quantity and Quality thereof: Or, of the Proportion and Law, whereby it ſhould be raiſed. For the ſatisfaction of both, I ſhall ſpeak ſomewhat. And firſt for the Quantity.

The Apoſtle ſpeaks of double honour that is due unto him that labours in the Word and Doctrine, 1 Tim. 5.17. And,1 Tim. 5.17.1 Tim 5:17 Who doubts, that the Apoſtle hath reſpect to the maintenance of the Miniſter therein? and that it ought to be liberal and ſubtable to that honourable Calling, that the Miniſter is called unto? A beggarly p. 394maintenance is no honour, but contempt to an Embaſſador. He that Preacheth the Goſpel, ſhould live of the Goſpel, 1 Cor. 9 7, 13.1 Cor 9:71 Cor 9:131 Cor. 9.7, 13. which cannot be underſtood, as if a bare ſuſtentation, ſo much as may preſerve from extream want, and keep Life and Soul together, were ſuffi…ient; but, according to the Dignity and Convenience of the Miniſterial Calling, he ought to Live, and be maintained both with Meat, Drink, Cloathing, and other Neceſſaries. As the Miniſter is a Man, ſo ſomething is to be allowed him above meer neceſſity; ſomething for delight: As he is a Believer, ſo his maintenance muſt extend to Wife, Children, Servan…s, for preſent, and ſome proviſion to be made for the future; elſe he is worſe then an Infidel, 1 Tim. 5.8. And then they muſt live as Miniſters, 1 Tim. 5.8.1 Tim 5:8and men of God ought to live, ſo as to be an example to others in works of Charity, and be furniſhed to every good wo…k that belongs unto his Calling,1 Tim. 3.2.1 Tim 3:2 1 Tim. 3.2. Now all this cannot be done by a niggardly and pinching maintenance. A competency muſt be allowed to do all this; But who ſhall Judge of this Competency, is the Queſtion.

Shall Miniſters be made Judges in that Caſe? Shall they deſigne a Competency, and ſo be their own carvers? that is not fi… ting, nor will tha… be granted: Who then ſhall do it? Shall the People? Now good Lord (ſaith a Raverend and Grave Divine),Dr. Herrys Ser…on Hezekiah's Recovery. Pag. 35. & 27. Judg 15.Judg 15 keep his Clergy from the Vulgars Competency; ſhould this Competency be ſuch, as every worldly and niggardly mind will Judge convenient, Micha's wages ten ſhekels of Silver, a ſuit of apparrel, and meat and drink would be esteemed ſufficient for him, (let his charge be what it will be). Shall the Civil Magiſtrate Judge thereof? and it wholly be left to his Diſcretion? But what if he be not Religious? Alas, how often are they defective, either in Uprightneſs, or in Wiſdome, or ſpecially in Religion? If ye look back to former times, and peruſe Church-Hiſtory, you ſhall not find it very uſual to have Emperours, Princes, Potentates,Roberts Revenew of the Goſpel. p. 132. and the great Men of this World, to be ſo ſincerely Religious in performing the parts of nurſing Fathers as that the Miniſters of the Goſpel may expect ſuch honourable maintenance as is due to their Calling from their hands: How then ſhall it be determined? Surely, the beſt determiner of this matter is the Scripture. That part which God at firſt commanded, and was of p. 395his own Inſtitution for the Miniſter's maintenance; and which Cuſtome in all Ages hath commended for the maintenance of the Miniſter, is to be preferred to any other of humane Invention, and that is the T…nth part of the Hearer's encreaſe, of their Fruits of the Earth; I mean of theirs, who are committed to his charge. This proportion hath bin thought fitteſt by Him, whoſe Wiſdom could beſt Judge; and therefore ſhould be ſubmitted unto.

The other ſcruple that ariſeth in the minds of men, concerns the Rayſing of this maintenance, How, and which way it may be moſt fittingly effected? That it muſt be raiſed out of the goods of All, and every one of the People that are inſtructed, is evident enough from that of the Apoſtle, Gal. 6.6.Gal. 6.6.Gal 6:6 Let him that is taught in the Word, make him that hath taught him pertaker of all his goods. But the manner of it, is queſtionable.

Some are altogether for Private Contributions, and Benevolencies, diſclaiming all right that any Miniſter may have in the goods of any man, further than he himſelf ſhall be pleaſed to extend his charity unto him; nothing may be claimed, ex debito juſticiae; all muſt be of good-will from the Hearer.1 Cor. 9.7.1 Cor 9:7

But St. Paul doth challenge it as a due and juſt reward, I Cor. 9.7. The Labourer's wages is not of Devotion, but of Duty. The Miniſter's maintenance is wages for his work (and ſo no Alms), and that which of Duty belongs unto them (and ſo not of Courteſie); Alms ſhew the Liberality and Bounty of the Giver, not any worth in the Receiver; They do alwayes exceed the deſert of him that taketh the Alms; But it is not ſo here, for Temporal 01 gifts hold no compariſon with the travailes of the Miniſter,1 Cor. 9.11. Phil. 19. Dr. Sclater Com. in 2 Theſ. 1.3. Verſ. 9. Quis enim vircutem amplectuur ipſam, Praemia ſi tollas?1 Cor 9:112 Thess 1:3 and that which he communicates unto his People, 1 Cor. 9.11. Is it a great matter if we ſhall reap your carnal things? And the Apoſtle is bold to tell Philemon that he did owe even himſelf unto him, (Philem. verſ. 19.) Baſe above meaſure, (ſaith one) and unbeſeeming Chriſtians, is this conceit, That the Miniſters maintaince is from Benevolence onelyonly, and ad placitum, to be meaſured out by our Auditors; As if it had no foundation in Juſtice, but meerly in Charity. Thoſe that would have Miniſters to live on Alms, are no Friends to Learning nor Religion; but ſeek the overthrow of both. The Miniſters mouth thereby is p. 396muzled; he may not tell his People of their ſins, nor Judah of her tranſgreſſion, leſt ſuch Voluntaries become Malecontents, and tu n their Benevolence into Malevolence, (as one truly ſpeaketo). The good Benefactor may not be reproved,Bern. on Miniſters maintenance. p. 39. leſt he be diſpleaſed, and ſo that maintenance loſt, whereof the Miniſter hath no other aſſurance than their well-pleaſing: Many great M…n's Chaplaines are able to tell you, how miſerable a thing it is to live at another man's trencher. And, Who would g…e themſelves to the Study of Divinity,—Miſerum eſt aliena vivere qu…. if no better proviſion were made for them than is for Fid ers, who play at mens Doors and Windows for your good will, Sir.

Others, who think it unfit and dangerous for Miniſters to depend upon private Contributions, in regard of theſe manifold miſchiefs and inconveniences which muſt neceſſarily follow; do yet conceive it moſt expedient, that Miniſters be maintained by Competent ſtipends, which are to be made certain unto them, by Authority of the Magiſtrate. But, What certainty can be in that, for which upon every new Change of the Magiſtrate, the Miniſtery may be to ſeek? New Kings, new Laws. The Magiſtrate, who ſhould eſtabliſh ſuch Stipends, may be wicked; They by whom it ſhould be payd, very inconſtant; They who ſhould collect and gather it, very worldly and covetous; which inconveniences ſuch as live upon ſet-Stipends (as in many of our great Towns and Corporations) find experimentally to be too true; by reaſon of which uncertainty of maintenance, God's Miniſters can conclude certainly, nothing with themſelves for their continuance in any place.

Bendes, where ſuch ſett-Stipends are appointed unto Miniſters, the…e is not that due regard had to the prices of things, which continually riſe and fall, as Markets do. This year the price of Corn and Grains, & other Commodities may be double, to that it was two or three years before: And when the Husbandman, Tradeſman, or Artificer, raiſe their prices (as occaſion requires), The Stipendary Miniſter is at his ſtint, and that Stipend which in a more plentiful year would comfortably maintain him, cannot now find him and his Family, with Food and Raymen.

p. 397Laſtly, Whereas th… …ormer way of maintaining the Miniſter by Voluntary Contribution, hath ſome colour from the practiſe of Chriſtians in the Primitive times; This of maintaining them in a Stipendary way, hath neither warrant from Scripture, nor any Precedent in all the practiſe o… the Primitive Church, either before, or under the be… Emperours; and therefore is diſclaimed as being none of God's Ordinance.

There is a third way of ray…ing the Miniſter's maintenance, and that is, by Tythes, or ſetti g out the Tenth part of all the Hearers encreaſe; whether Perſonal of meer induſtry, and negotiation; or Praedial as of grounds, &c. or mixt, as of Cattle; And to this way …he Apoſtle ſeems to have an Eye, in …hat Speech of his,Gal 6.6.Gal 6:6 Gal. 6.6. Let him that is taught in the word, &c.

My meaning is not to diſpute the Poynt, Whether Tythes be due primarily, Jure Divino, by Divine right:B. B. Andrews Carlton. Montague. Dr. Reynolds on Obad Willet. Fulke. Gardiner. Sclater. Tuſley. Sir. James Simple. Henry Spilman. Mr. Eburne Elton. Roberts. Fenton. &c. Enough hath bin ſayd, and written by divers man of great Note in our Church, concerning that Argument, (to whoſe learned Treatiſes I referr you). But this know, that the Wiſdom of God and His Church, both before the Law, and under the Law, and now under the Goſpel, hath judged Tythes to be the fitteſt means to maintain the Miniſtery; Many hundred of years hath the cuſtome of paying Tythes bin practiſed in the Church; yea, in this Church of England; and ſtill orders and appoints the ſame maintenance for the Miniſtery (till ſome better way be found out, which for any thing yet appears cannot be, nor in all likelyhood ever will be).

It is the Speedieſt, Sureſt, Eaſieſt, and Safeſt, manner of payment that may be, (as very reaſon teacheth us); and of all courſes it is the leaſt Subject to alteration: for howſoever the prizes of things do Riſe and Fall, and daylie Change; yet the things themſelves change not; the Miniſters Eſtate by this means doth alwayes hold correſpondency, and proportion with the Eſtates of their People, in Cheap and Dear years, which maketh his Living conſtantly anſwerable unto the times, ſo that he comes to have a fellow-feeling of his Pariſhoners proſperity and adverſitie; and is thereby occaſioned to pray and praiſe God with them, and for them.

p. 398But, albeit Tythes have bin antient, and of long ſtanding, and now growen gray with age, yet it happens (as to the aged and decrepit) they are clean growen out of credit, and lightly ſet by: And much is objected againſt them.

Where do we read that Chriſt or his Apoſtles ever took Tythes, or challenged them (ſay ſome)? Object.

To this it is anſwered, that à facto ad jus non valet conſequentia, It was not done thus or thus, Reſp. therefore it ought to be done otherwiſe, is no good conſequence. Iſrael payed no Tythe all the while they were in the Wilderneſſe; nor did they for that time circumcize their Children, is it therefore ſound to ſay, they ought not to do it after?

Secondly, When Chriſt and his Apoſtles Preached the Goſpel in Jury, all Tythes were in the hands of the Phariſees, and could not by any colour of Law be taken from them; To them they were payed: And many years after the Apoſtles time, Perſecution and Scandal enforced the Intermiſſion of Paymen, but the Right was not infringed; For afterward, when God was pleaſed to grant a little reſt, and breathing time to the Church, preſently came Tythes again to the Miniſter's portion.

But doth not our Saviour task the Phariſees for Tything of Mint and Cummin, Object. Math. 23.23.Matt 23:23and brands them for Hypocrites for ſo doing, Math. 23.23?

For Tything Mint and Cummin, they were neither blamed not branded, Reſp. as the words following ſhew, Theſe things you ought to have done: whereby Chriſt ſignifies (not obſcurely) that this manner of Tything in kind, and without Diminution, (even for theſe ſmall things, and much more for greater), was in uſe even untill that time, and was Juſt and Lawful; It was their Hypocriſie that our Saviour reproves, in ſtanding ſo ſtrictly upon the doing of outward Dutyes (which were onelyonly a little coſtly to them), but more weighty matters they were careleſſe of; They were exact, in that which concerned the Tenth part of their Eſtare, and no more; But they were remiſſe in general, for juſt dealing with all other men, and in other matters of the Law.

But we have heard (from you) before, Object. that Faithful Miniſters ſeek the People's good and not their own gain; Now what is this, but to take from their People what they work hard for, and to ſeek theirs, rather than them?

p. 399In requiring Ty hes, they ſeek not yours, but their own, Reſp. and that which they have as good a Right and Title unto, as any one can ſhew for any ſtate of Land he hath, and better; as being, Firſt, more Antient; and Secondly, by a firmer Charter; for beſides the divine primary Right which is by aſſignation from God himſelf, they have a Secondary Right thereunto by Donation and Grants for many hundrees of years, (and long before the Conqueſt) confirmed by Lawes and Conſtitutions of this Kingdom, and others, throughout all Chriſtendom, ever ſince the Chriſtian Faith flouriſhed.

Secondly, Nor may he juſtly be eſteemed covetous, who asketh his own; but he is covetous (and injurious both) who deteineth the good from the Owner. Pro. 3.27. Gen. 28.Prov 3:27Gen 28Judah exclaimeth againſt the Incontinency of Thamar but who was moſt faulty?

Thirdly, In calling for that which is devoted to God and his Worſhip, they ſeek not your Riches, but your Righteouſneſſe; not your wealth, but your well-doing; as Auguſtine …peaketh in this very caſe, they ſeek the wealth and happineſſe of your Perſons; of your Eſtates; of your Poſterity; & of the whole Church of God: for all are endangered by deteining and keeping back the Miniſter's maintenance, and he himſelf is thereby much wronged; which is the ſecond Particular that I promiſed to inform you of.

Needs muſt it be a wrong (and a great wrong too,) to withhold their dues; for as much as they are part of the wages, which God hath allotted them, for their work. Hear what St. James, ſaith to the Poynt, Jam. 5.4. The hire of the Labourer, Jam. 5.4.Jas 5:4which is kept back by fraud, cryeth in the ears of the Lord of Hoſts, which Phraſe is uſed in heinous and horrible ſins; No ſin but comes before the Lord, &c. yet, to note the horrour and hey nouſneſſe of ſome ſins, above other, the holy Ghoſt is pleaſed to uſe this expreſſion, that they cry unto the Lord, (as did Cain's blood Gen. 4.) And God hears the Cry of this ſin, and hath denounced a heavy Woe againſt it Jer. 22.13.Jer. 22.13.Jer 22:13 Woe unto him that uſeth his neighbour's Service without Wages, and giveth him not for his work. That Woe is a Milstone (as ſmall a word as it is) hung about the Neck of him that is guilty of it; yea, better a Miſtone were about his Neck than that. Now, (to reaſon p. 400from the leſſe to the greater) then, If it be ſuch a crying ſin, to with hold the wages of ſuch as reap down the Corn in your fields; and, if it lay us open to ſo heavy Judgments, to uſe our Neighbour's ſervice without wages, and not giving him for his work: What is it then (think you) to defraud theſe ſpirituall Harveſt-men of their wages, and to with-hold from them, that which you are commanded, both by God and Man, to pay them?

There are three ſorts of Perſons that this concerns, moſt eſpecially; by whom the Miniſter ſuſtaineth much dammage in his wages: The Firſt, are our Lay Impropriators; The Second, Corrupt Patrons; The Third, Unconſcionable Pariſhioners, and Tythers.

The A…lenation of Church Livings, by Impropriations, is a great and crying ſin, the bane of the People, and the blemiſh of out Church (as one ſpeaks truly); for, whereas the whole number of Pariſh Churches in England and Wales,Camd d. Brit. p. 162 at this day, is 9248; of them 3895. are impropriated ſaith Camden.

I will not ſpend time about this, having ſpoken more fully of that ſin elſwhere.See my Expoſition on Luk. 10.15 p. 168.Luke 10:15 I ſhall onelyonly at preſent acquaint you, with a paſſage or two, concerning them, which we find in that Bill of Complaint which was put up to the Parliament, in the daies of Edward the VI. by on Roderich Mors, who bewailing the want of Preaching in this Kingdom eſpecially in ſuch Pariſhes where the Tythes are impropriated, hath this Paſſage; If a man ſay to the Farmer, Why have the People no Preacher, ſeeing you receive the Tythes and Offerings? They will anſwer, We have hyred the Tythes, of this or that Lord, who is the Parſon, or Vicar, and him we pay for them: Well then, I ſay unto thee, my Lord Parſon, or Vicar; Thou doſt▪ wrong to have Parſonages and Vicarages, to have the tenth-Pigg, Lamb, Gooſe, Fleece, and ſo of all other things, ſeeing thou art no Minister, nor Priest, of Chriſt's Church; nor doſt any office of a Parſon or Vicar, but poll and pill: What canſt thou ſay of thy ſelf, my Lord Parſon or Vicar? Thou wilt ſay peradventure, The King gave me the Abby, and all that b…longs thereunto which was given him by the Parliament; therefore if thou ſpeakest againſt my being a Parſon or Vicar, (though I neither preach nor teach, nor yet procure any to do it for me,) thou art a p. 401Traytor; (For this is the 13 Article of our Creed, added of late, that, Whatſoever the Parliament doth muſt needs be well done:) But how can you, my Lord Parſon, defend your ſelf, if a man ſhould bring this Argument againſt you, and prove you all Thieves (that have Parſonages and Vicarages in your hands, and cannot preach)? Chriſt ſaith, John 10.1.Joh. 10.1.John 10:1 He that entereth not into the ſheepfold by the door, is a Thief and a Murtherer; but you entred in another way, and not by the Door: Chriſt is the Door; but you ſay that you entred in by an Act of Parliament, and that is not Christ; therefore you are Thieves and Murtherers. If this Argument be not ſtrong enough, What ſay you by this, All they that come before me (ſaith Chriſt) are Thieves and Robbers? But you came into the Sheep-fold before Chriſt; therefore you are Thieves and Robbers: To come in before Chriſt, is to be a Parſon or Vicar before Chriſt ſends him; and you come in before Christ ſends you, (for he ſendeth none to be Shep herds, but ſuch as he knoweth to be able to feed his Flock;) therefore he never ſent you: for he knoweth you to be unable to do that Office. And thus, to conclude, you are Thieves and Robbers; For a Thief cometh not but to steal & kill: Wherefore give over the Parſonages unto learned men, and enter not into other mens Vocations, to rob the Miniſter, both of his Office and Living, that you be not puniſhed of God: But if ye will needs be Parſons and Vicars, and carry away the profits, you muſt have alſo the pains that belong to ſuch Parſons as you be; Hear what Almighty God ſaith to you, my Lords who will be Pastors and Parſons, Ezek. 33. It I ſay unto the wicked,Ezek. 33.Ezek 33 Thou ſhalt dy the death; and thou ſpeak not unto him to keep the wicked from his way, the wicked his own ſelf ſhall dy in his wickedneſſe, but his blood will I require at thine hands: Mark well Lord Parſon, for this is ſpoken to all them that are Parſons, and take wages for feeding of God's People and neglect them. And ſo mu…h of theſe: He hath ſaid enough; we need ſay no more.

Corrupt Patrons are the next that defraud the Miniſter of his wages; Theſe have conſecrated things committed to them upon truſt, and unto them is referred the Nomination and Preſentation of an able, and godly, and religious Clerk, for the receiving and employing of thoſe conſecrated things which they are betruſted p. 402with: Now, when they ſhall either, by ſecret Symonaical Compact, or by pretence of Law, or by Force and Fraud, one way or other, be nibling, and paring away, of the Revenues of the Miniſter; and reſerve (either before, or after, Preſentation,) ſome part of that maintainance to them due; it is ſacrilegious wrong. If it were Sacriledge in Ananias and Saphyra to keep away part of what they themſelves had conſecrated unto God, Act. 5.Acts 5when as (not conſecrated) all was in their power; Is it leſſe than Sacriledge in theſe, to take from God what (not by them, but) many Ages ſince was given and conſecrated to God by devout men, for his Worſhip and Service, and wherewith they are but entruſted? Were a man but put in truſt with another man's goods (by Word or Will), to ſee them imployed to ſuch or ſuch Uſes; ſhould he falſily …h truſt, Would not all condemn him for a godleſſe and graceleſſe man? What may we think then of thoſe, who turn thei… Patranage into Pillage; Truſt, into Treachery; defrauding God ſpoyling his Church, and wronging his Servants, by ſeeking, in their Preſentations, their own filthy gain and lucre? I know there are thoſe (who are Patrons,) ſo uncorrupt, ſo upright, and religious, that (I do verily believe) they would not for a World have the guilt of this ſacrilegious ſin to ly upon their conſciences; But theſe are Black Swans, rare Birds; let all ſuch as are ſo, be had in high account for their Integrity. Corrupt Patrons are thoſe I blame.

Such a one was he (of whom (divers years ſince) I heard a very godly Divine make this Relation) who having a good Living in his gift, and then vacant, (and where he himſelf did dwel) had conference with a friend of his about it, and deſired him to think of ſome poor knave, that would be content to take a, ſet ſtipend of 50 or 60 l. per annum, and that the Tythes (which were worth as much more at leaſt,) ſhould be left to him to diſpoſe of, at his pleaſure: This Friend being acquainted with one that uſed to read, here and there, Service on the Lord's day (as he was deſired) in the City; acquaints him with the motion, which is very thankfully embraced by him. But to avoid the danger of the Oath, (which was in thoſe daies given to ſuch as were admitted into Livings,) againſt Symony: The Patron muſt not be ſpoken withall, by his Clerk that he did preſent; All was done; p. 403the Poſſeſſion given; and Harveſt being come, the Miniſter (that poor Knave) underſtanding the worth of the Living, demands his Tythes of the Patron: How (ſaid the Patron)? Did not my Friend and yours acquaint you with my mind? Yea, ſaid the other, He told me that you deſired to hear of ſome poor Knave, that would accept of your Liuing; and that I was poor all London knowes; and whether I am a Knave or no, judge you: For I will not ſtand to that agreement which I made with him. I juſtify neither, in what they did; but yet I think that Patron was met withall in his kind; It was a juſt puniſhment of his corrupt dealing.

In a word, the Unconſcionable Pariſhioner or Tyther, who, either by meer fraud, or open injury, without colour of Law, or by pretended Cuſtoms, Compoſitions, Preſcriptions, Exemptions, or any other ſacrilegious practiſe, under colour of Law, defrauds the Miniſter of his due, or keeps back any part of his portion, cannot, in ſo doing, ſhield himſelf from the Woe denounced againſt him, for ſo doing. We have a Custom (ſaid the Jews to Pilate), Thou muſt let Barabbas looſe,Joh. 18.39John 18:39 albeit he be a Thief and a Murtherer; So, many (in many places) plead, we have a Cuſtome to pay little or nothing in ſtead of Tythes; and this Cuſtom we will hold, albeit you preach your Lungs out; (as if a Cuſtom, that men have got to robb God, would excuſe them before God:) Be not deceived for God is not mocked. Gal. 6.7. 1 Cor. 11.16.Gal 6:71 Cor 11:16If any man liſt to be contentious, we have no ſuch Cuſtome, nor the Churches of God; So, if any liſt to robb God and his Miniſters, we have not (at leaſt ought not to have) any ſuch Cuſtom, to robb our Father and deceive our Mother.

But are all Cuſtoms and Compoſitions for Tythes unwarrantable? Queſt.

I ſay not ſo; but all unjuſt and unequal Cuſtomes are; As that, Reſp. which at the firſt ſpringing up of the Cuſtom, was worth but a Groat, and is now worth Ten ſhillings. And I find in the old Law (when Tythes were moſt ſtrictly paid) that if men were deſirous to redeem their Tythes, and pay mony in liew of them, it might be done. So now, but not without ſome Proviſons.

Firſt, It muſt be with the free and unconſtrained conſent of the preſent Incumbent, and not enforced.

p. 404Secondly, That the Compoſition be reaſonable and equitable; that is, anſwerable (at leaſt) to the preſent worth of what is redeemed or compounded for.

Thirdly, That it be but for a time, and, at the utmoſt, that it determines with the preſent Incumbent; who is but the Uſufructuary, and not the Proprietary, of Tythes, he hath but the Uſe for a time, the Inheritance is God's alone; Wherefore care muſt be had, that nothing be done by any Miniſter which may be prejudicial to God's Inheritance, nor to the Rights and Liberties of his Church: If care be not taken, within few Ages God ſhall have no Tythes in kind to maintain his Church and Miniſters, but all will be turned into Cuſtoms and Preſcriptions; For when the finger of Covetouſneſſe is once gotten into that which is God's, upon a little continuance (if allowed), Covetouſneſſe will think it hath hold faſt enough to pluck it wholly from the Church, nor will it let go its hold without much rapping: To this purpoſe I have heard a Scottiſh Lord ſhould ſpeak to one of their Divines, who condoled the baſe maintenance of their Miniſtry, and pleaded for Tythes; You (ſaid the Lord unto him) have preached Tythes into our Purſes, and now that they are in, you ſhall never, with all your Preaching, pull them out again.

Within theſe few years, the general deſire of this, and ſome other Counties, was for a Compoſition with the Miniſter, concerning Tythes, under a pretence of Peace and Quiet, both of the one and other; Miniſter and People: And what ſhould this Compoſition be? Why, for ſo much as the Soyle would naturally yield, and bring forth of it ſelf, without the charge of Tillage or Manuring; which is that you call the tenth of the Rent, or two Shillings in the Pound; and that the Landlord allowes: for in letting of his Lands, he ſo letteth them, as to pay that burthen which lyeth on them; ſo doth the ſeller, in making ſale of his, at any time, (for if that burthen were taken off, the Purchaſe or Rent ſhould be raiſed accordingly.) This was generally deſired; Petitions, with many hands thereto, preferred; much mony, in ſome parts of this our County, gathered to proſecute the buſineſſe:Non ignota cano. And in all likelihood, that Petition had paſſed, had not divers Impropriators, then preſent in Parliament (in p. 405reſpect of their own intereſt ſay ſome) made ſtop of it: Notwithſtanding this, many Miniſters (eſpecially in this part of our County, Ad faciendum populum,) willing to accomodate their People in their deſires, (as they had need, coming into their Livings upon a tickle Title,) condiſcended to their People's requeſt, who now groan under the miſchief of it, finding it experimentally true, that the taking of their maintenance in that way which is allowed and appointed by the Magiſtrate, for thoſe who labour in the Word and Doctrine, is the ſafeſt, ſureſt, eaſieſt, and ſpeedieſt way (as before was ſaid): But ſtill the covetous deſires of many are unſatiable, and think they are not low enough; they deal by their Miniſter, in their Compoſitions, as we do by an Onyon, take off Pill after Pill, ſo long till they leave nothing but tears in the Eye; Or elſe, if they promiſe payment (for what they have compounded), they are ſo long about it (like the School-boy who is about to receive his payment from his Maſter, ſo long in fumbling about his Hole) that the Miniſter (like the Maſter), weary with long ſtay, had rather forgive them, than to wait ſo long upon them, or ſend ſo often to them for it.

But, be it known unto you, that theſe and the like unjuſt practiſes, are not onelyonly Injury to men, but Impiety againſt God. The ſtyle of all ancient Deeds and Grants, belonging to the Church, run in this form, We have given unto God, Mag. Chart c. 1. Capit. Car. l. 6. c. 28:both for us and for our heirs for ever: To the Lord our God we offer and dedicate whatſoever we deliver unto his Church (ſaid Charls the Great). Now, can you think it any other than what is ſaid, to rob the Miniſter of his due? It is Robbery, and that in a high degree; and ſuch a Thievery that very Heathens, and Pagans, are aſhamed of: Me-thinks, if men did but ſeriouſly think of the Curſe denounced againſt the Houſe of the Thief; Zach. 5.2.3. Mal. 3.3.Zech 5:2Zech 5:3Mal 3:3and more eſpecially againſt the Houſe of that Thief, the Church-Robber, that ſacrilegious Thief, Mal. 3.9. And of the ſoar and ſevere Judgments which have been inflicted in all Ages, viſibly, and apparently, on ſuch Thievs; It ſhould cauſe their mouths to leave watering after Church-morſells. But (I dare ſay) you think that I have been too long already upon this Subject, which in your Judgments doth not ſo well become a Pulpit; but if Moſes, the p. 407Prophets and Apoſtles have wrote ſo much, and ſpoke ſo often of this matter; it may very well beſeem the mouth of the Miniſter to ſpeak in the cauſe of God, his Church, and Goſpel. But is there nothing to be inferred from hence which concerns the Miniſter? Yes without doubt, and I will ſhew you.

Uſe 3 Such as intend to take this Calling upon them, muſt reſolve to buckle to the work, and not dream of pleaſure, and an idle Life: Peter's Chair is not to ſit and ſleep in; Qui Epiſcopatum deſiderat, 1 Tim. 3, 13.1 Tim 3:13&c. (ſaith the Apoſtle) He that deſires the Office of a Biſhop, deſires a worthy Work. Opus, non dignitas; labor, non deliciae (ſaith Jerom). It is a Work, not dignity; a labour, not a delicacy: And to Preach the Goſpel truly, is (as Luther ſometimes ſpake) little leſſe then to raiſe up the rage and ſury of all the Country; and therefore, when one defined the Miniſterial function to be Artem Artium, & Scientiam Scientiarum, The Art of Arts, and Science of Sciences; Melancthon ſayd, If he had defined it to be Miſeriam Miſeriarum, the Miſery of Miſeries, he had hitt it right.

And being entered into this painful Calling; let them ſee that they take pains in it: We Preach againſt idleneſſe in other Callings, and ſhall we our ſelves be addicted to ſo baſe a ſin? In ſo doing, what do we other then give place to that reproof; Thou that teacheſt another, Rom. 2.21Rom 2:21doſt thou not teach thy ſelf; Thou that preacheſt againſt idleneſſe, art thou an idler? In the beginning of Queen Elizabeth's Raign, I have read that one Preaching in Chriſts-Church Canterbury, (when men indeed were very backward in Preaching) he ſpake by a Proſopopeia to the Pulpit, after this manner. Oh good Pulpit! how haſt thou offended the Cannons of Chriſt's Church? If thou wert an ambling Nagg, they would ride thee; if a Bed of doun, they would ſleep on thee; if a good Garment, they would weare thee: Alas, good Pulpit, what haſt thou done, that none would come near thee to Preach in thee? Shall any Pulpit in theſe dayes complain againſt any Pulpit-man after that manner: when we have more abilities, more knowledge then they in thoſe Dayes? Our Pulpits in theſe Dayes, are better ſupplyed then formerly; Yet by the like Proſopopeia, we may ſpeak to the Table of the Lord, Oh! Holy Table, wherein haſt thou offended, that thou art ſo little regarded; p. 408wert thou furniſhed with delicates, for the Body to pamper that, thou ſhouldſt be reſorted unto, &c. But what is thy offence? How, and with what conſcience can ſuch receive the wages, that do not the Work? and require maintenance from the Altar, that work not at the Altar? A ſad Wo is cenounced againſt ſuch, Ezek. 34.2, 3.Ezek. 34.2, 3.Ezek 34:2Ezek 34:3 Wo unto the Shepheards of Iſrael that feed themſelves: ſhould not the Shepheards feed the Flocks? ye eat the Fat, and Cloath you with the Wool, ye kill them that are fed, but you feed not the Sheep; Therefore, wo unto you for your idleneſſe and greedineſſe.

St. Paul ſpeaking in his own commendation, mentions his aboundant labours, 2 Cor. 11.23.1 Cor. 15.10. 2 Cor. 11.23. Aug. Confeſ. l. 6. c. 3.1 Cor 15:102 Cor 11:23 And indeed this is one of the greateſt commendations that belongs unto a Miniſter, that he is laborious, and painful in his Calling: This was that, for which the Biſhops and Martyrs in former times were ſo highly extolled and commended. St. Austine tells us of St. Ambroſe Biſhop of Millaine, that he heard him preaching the Word of Truth unto the People, Omni Dominico, Every Lords-Day: And Poſſidonius writeth of St. Auſtin, Biſhop of Hippo, that he taught and preached privately and publiquely in the Houſe and in the Church, after the practiſe of St. Paul, by the ſpace of three years, not ceaſing to warn every one Night and Day with tears. And by the Homilies or Sermons of the Fathers it appears, that they did often Preach Daylie without intermiſſion unto the People: Chryſoſtome begins many of his Sermons with his foreign, Yeſterday, this and this I taught you.See Mr. Boltons ſure and perpetual guide. pag. 205. Bernard concludes with his Cras, To morrow I will ſhew you, &c. They preached in the afternoon, as well as in the forenoon, as appears in Baſill's ſecond Homily upon the ſix dayes work: and ſometime by Candle-Light, as appears by the note which Chryſoſtome hath on 1 Theſ. 5.17. where he fetcheth a Similitude from the L…mp that he was preaching by. I might add to theſe the indefatigable pains of the men of God of latter times, as of Luther, Zwinglius, Oecolampadius, Bucer, Calvin, Peter Martyr, Jewel, with divers others; all which are very diligent and laborious in their Miniſterial employment, to their eternal praiſe: But as we read of the Duke of Urbin's Painter, who being commanded to dr…w the ſhape of Paul and Peter, he drew the faces of them ſomewhat p. 408redd: And being asked the reaſon of it, anſwered, that they indeed were ſomewhat pale with preaching often; but were they now alive, they would bluſh to ſee the lazineſs of their Succeſſors: So it may be ſayd of thoſe Worthes above-mentioned, (whom ſome ſo often have made mention of in their monthly and quarterly Sermons), Were they alive, they would bluſh to hear their names mentioned by ſuch, as yet condemn their Practiſe by their idleneſſe and ſloath. Let the ſhame lye upon the Romiſh Clergy, but let us of the Reformation (as we are called), give attendance to Reading, 1 Tim. 4.13. 2 Tim. 4.2.1 Tim 4:132 Tim 4:2to Exhortation, and Doctrine, and Preach the Word in ſeaſon, and out of ſeaſon, as we are required, 1 Tim. 4.13. 2 Tim. 4.2.

Uſe 4 And give me leave, to leave a Word of Exhortation with you that hear us, and partake of our pains and labours (before I leave the Poynt): You ſeem ſomtimes to pitty us, and confeſs that we take great pains in our Callings: Now it lyes in you to eaſe us, and make our Labours lightſome: Not by diſcharging us from Labouring, but by ſweetning it. All our toyle and labour is ſwallowed up in beholding your Fruitfulneſſe and Obedience. A rich and plentiful Crop, cauſeth the Husbandman in time of Harveſt to riſe up early; not as to labour, but as to ſport and paſtime: So it is with us, The onelyonly Cordial, and ſweet Refective after all our toylſome labour, is, the good ſucceſſe of our labours; And this was Chryſoſtom's refreſhment, his Auditors gain ſo refreſhed him,Chryſ. ad pop. Hom. 9. as to take away all ſenſe of pain in Preaching; But, on the other ſide, then is our Miniſtery a toylſome work indeed, when after a great deal of ſoare labour, our People remain ſtill ſtubborn and obſtinate: The hardneſſe of our labour is not ſo grievous to us, as the hardneſſe of your hearts; Let us therefore be refreſhed by your obedience, this is that which puts Life and Spirit in us. And ſo we paſſe from this, and come to the Particulars promiſed by the Dreſſer.

I ſhall Digg about it. Text.]

By this Digging, may be ſafely underſtood the Legal part of his Miniſterial function, which ſtands in the diſcovery of mans curſed Eſtate by Nature: Look as the Spade being rightly uſed, diſcovers the Root that is within the Ground; and by taking away the Earth that is about it, layes it open and bare, and fits p. 409and prepares the Earth to receive moyſture for its nouriſhment; So by the Preaching of the Law, comes the knowledge of ſin. Rom. 7.7, 9.Rom 7:7Rom 7:9The naughty heart of man is diſcovered, all Pleas for ſin are removed, and the Soul thereby becomes fitted and prepared to receive the moyſture of Grace. Thus underſtanding the meaning; let the Obſervation be this.

Digging is one part of the Miniſterial function; Doct. that is, An effectual diſcovery of ſin, and laying open of mans natural eſtate is a principal part of the Minister's Office.

Cry aloud (ſaith God to Iſaiah), ſpare not, Iſa. 58.1.Isa 58:1lift up thy Voyce like a Trumpet, and ſhew my People their tranſgreſſions, and the Houſe of Jacob their ſins, Iſa. 58.1. Cry aloud, let it be done feelingly, and with affection, ſpare not; Let it be without any partiality, Lift up thy Voyce like a Trumpet; Let it be done Zealouſly and Vehemently. Shew my People their tranſgreſſions, and the Houſe of Jacob their ſins, and that plainly and particularly. In this manner God hath commanded his Servants to reprove ſin, and lay it open. Affectionately, Impartially, Zealouſly and Particularly; The like Charge is given to Ezekiel, Cap. 16.2. Son of Man, cauſe Jeruſalem to know her abominations. Ezek. 16.2.Ezek 16:2And that we may not think that this was required onelyonly of thoſe who lived under the Law; you ſhall find the like enjoyned to Miniſters under the Goſpel: I Charge thee before God, 2 Tim. 4.1, 2.2 Tim 4:12 Tim 4:2and the Lord Jeſus Chriſt, Who ſhall Judge the quick and the dead at His appearing, and in His Kingdome: Preach the Word; be inſtant in ſeaſon, and out of ſeaſon, Reprove, Rebuke, Exhort with all longſuffering and Doctrine, 2 Tim. 4.1, 2. Where obſerve, that this Duty of our Miniſtery is twice preſſed upon us, Reprove, Rebuke; and then we muſt be Inſtant in it, or (as the word ſignifies) ſtand much upon it, or cloſſe to it;foreign. And this is impoſed with a ſad and dreadful adjuration; I charge thee before God, and the Lord Jeſus Chriſt, that thou doſt this, &c. as if he ſhould ſay, Thou canſt never anſwer it to God, and to Jeſus Chriſt at the Day of Judgment if thou doſt it not. And thus, for our Example, did the Prophets, Apoſtles, and Chriſt himſelf,1 King. 18.18. Hoſ. 5.1. Luke 3.19. Math. 3.7.1 Kgs 18:18Hos 5:1Luke 3:19Matt 3:7 the Lord of all, diſcover and lay open unto ſinners their wicked wayes, as will evidently appear, if you peruſe theſe Texts amongſt many others, 1 King. 18.18. Hoſ. 5.1. Luke 3.19. Math. 3.7. p. 410Acts 2.23,Acts 2.23, & 24.25. Math. 23.13, 33.Acts 2:23Acts 24:25Matt 23:13Matt 23:33 & 24, 25. Math. 23.13, 33.

This is ſo neceſſary a Duty, and ſo uſual in the Miniſtery of God's Faithful Servants, as that it is made a note of difference betwixt true Prophets and falſe; and renders a Miniſter Faithful in his function. The Prophets make my People to err, that bite with their teeth, and cry, Peace, &c. But truly, I am full of Power by the Spirit of the Lord (ſaith Michah),Mic. 3.5, 8.Mic 3:5Mic 3:8 and of Judgment, and of Might to declare unto Jacob his tranſgreſſions, Mich. 3.5, 8. as if he ſhould ſay, I am none of thoſe ſmoothing Prophets, who, ſo they may be fed up with the largeſſes of the People, cry Peace and Happineſſe; but, by the Spirit of the Lord, I am filled with courage, and undaunted zeal, with true Judgment, and bold reſolution, to declare unto Jacob their tranſgreſſions, wherewith they have tranſgreſſed. And the neglect of this diſcovery of ſin, is made the proper mark of a falſe Prophet, Lament. 2.14. Thy Prophets have ſeen vain and fooliſh things for thee, and they have not diſcovered thine Iniquity, Lament. 2.14.Lam 2:14to turn away thy Captivity, but have ſeen for thee falſe burthens, and cauſes of baniſhment.

This is not onelyonly a part of the will of God which we are commanded to make known unto our People, Reaſ. 1 but as neceſſary a part to Salvation, as any other; and without which, no other part will become fruitful; without this diſcovery of ſin, there can be no conviction wrought,Joh. 16.8.John 16:8 as appears, John 16.8. The Will follows the Ʋnderſtanding; and, till that be enlightned, Pleas and Excuſes for ſin will not be removed: How boldly and malepartly did the Woman of Samaria diſcourſe with Chriſt, before her foul ſin that ſhe lived in,Joh. 4.18, 19.John 4:18John 4:19 was diſcovered unto her, John 4.18. and all things told her, that ever ſhe did, verſe 29? and then ſhe begin to have her conſcience awakened, and to reverence Chriſt as a Prophet, verſe 19. and to acknowledge Him to be the Saviour of the World, verſ. 29. this kind of Preaching is it, which makes m…n feel,Verſe 29. and acknowledge the mighty Power of God in His Ordinances: When the Hearer feeleth himſelf to be convicted of all, and judged of all, and that the ſecrets of his heart are manifeſted to him, 1 Cor. 14.24, 25.1 Cor 14:241 Cor 14:25then he falls down and worſhips God, and is enforced to ſay, God is in you of a truth, 1 Cor. 14.24, 25.

p. 411Again, till mens ſins are are effectually diſcovered unto them in the gl…ſſe of the Law, they can never attain to any ſoundneſſe of Faith, nor any other ſaving grace. H…nce it is, that St. Paul wills T…itus to rebuke the Grecians, ſharply, or, to the quick,Tit. 1.13. foreign.Titus 1:13 that they may be ſound in the Faith, Tit. 1.13. Nor is there any other ordinary way to attain true comfort. When God appeared to Eliah, there was firſt a mighty ſtrong winde, that did rend the Rock, and then an Earth-quake, and after that, a terrible fire; 1 King. 19.11.1 Kgs 19:11and then came a ſtill Voyce, full of Comfort: So when God's Miniſters, by the Tempeſt of th… Law, have rent the rocky hearts of men, and made them in a manner at their wits end, ſo that they come trembling and crying with the Jaylor, Act. 16.30.Acts 16:30What ſhall I do to be ſaved? then is the ſeaſon for the Voyce of Peace and Comfort, and not before: And this is the courſe that the Spirit of God it ſelf takes (who is the Comforter) in bringing God's Elect to true Comfort, John 16.8. God's Spirit never comforted any,Joh. 16.8.John 16:8 before he had reproved him, and convinced him of his ſinful and damnable eſtate. The Spirit of bondage muſt alwayes go before the Spirit of Adoption, Rom. 8.15. In his firſt operation, Rom. 8.15Rom 8:15he rebukes them of ſin, in whom he worketh, and lets them ſee that bondage and ſlavery under which they lye, which works fear in them; but in his ſecond operation he is a Spirit of Adoption, comforting them with a ſight of God's mercy in Chriſt Jeſus.

Uſe 1 Hence, we may be informed of the great neceſſity, both of teaching and learning the Law of God (the ſum whereof we have in the ten Commandements), by which we attain to the Knowledge of ſin, Rom. 7.7. without the knowledge of that, corruption of nature lyes as it were dead in us, Rom. 7.8.Rom. 7.7, 8.Rom 7:7Rom 7:8 It yes hid, and is not diſcovered; men have no ſenſe of inward corruption, no touch of conſcience in reſpect of it, (as the Apoſtle ſpeaks in his own particular caſe) verſe 9. But when the Law comes,Verſe 9. then ſin appears to be ſin; the very Root of ſin (Original corruption) is layd open, and appears to be ſin.

This is a Doctrine much oppoſed by the Familiſts, Anabaptiſts, Antinomiſts, and other Libertines; who, under pretence of Chriſtian Liberty, cry down the Law, as no hing at all belonging to Chriſtians, affirming, that they that are in Chriſt, have p. 412nothing to do with it, but are out of the reach of it: A peſtilent error, and of dangerous conſequence! For, from hen…e they inferr.

Firſt, That God can ſee no ſin in his Children, for as much as he c…n ſee no Law tran…greſſed; contrary to that we read, Jer. 23.24. Can any hide himſelf in ſecret places, Jer. 23.24. Pſal. 69.5. Heb. 4.13.Jer 23:24Ps 69:5Heb 4:13that I ſhall not ſee him? Pſal. 69.5. My ſins are not hid from thee (ſaith David), Heb. 4.13. All things are naked and open unto the eyes of Him with, whom we have to do.

Secondly, That a man being in Chriſt cannot ſin if he would, for where there is no Law, there is no tranſgreſſion; So that, Be in Chriſt (ſay they), and ſin if thou canst: Yet we read otherwiſe in Scripture,Jam. 3.2. 1 Joh. 1.8.Jas 3:21 John 1:8 Jam. 3.2. In many things we ſin all, 1 John 1.8. If we ſay we have no ſin, the truth is not in us.

Thirdly, That the Goſpel takes away all obedience to the Commandements, and that Faith hath nothing to do with, Doing and Working: and yet (ſaith the Apoſtle) Faith without Works is dead, Jam. 2.17, 18, 20.Jam. 2.17. 18, 20. Joh. 14.23 1 Joh. 2.17, & 3.7. Rev. 2.5, 16. Mat, 6.12.Jas 2:17Jas 2:18Jas 2:20John 14:231 John 2:171 John 3:7Rev 2:5Rev 2:16 and the Scripture calls for Doing, John 14.23. 1 John 2.17, & 3.7.

Fourthly, That juſtified perſons have nothing to do with Repen tance; Albeit, we read that the Church of Epheſus and Pergamus are called upon to repent; Revel. 2.5, 16. Nor is any Believer (ſay ſome of theſe) to pray for pardon of ſin, albeit Chriſt hath taught every one that calls God Father, to pray daylie for forgiveneſſe, Math. 6.12.

Fifthly, They each, that ſuch as call upon us for good works, and preſſe obedience to the Law, are Legal Preachers, and that the Preach Popery, and have Popes in their Bellyes: Albei… we have for our pattern herein both Chriſt and his Apostles who preſſed on believers obedience to the Law,Mat. 5.17, 19. Tit. 3.14.Matt 5:17Matt 5:19Titus 3:14 Math. 5.17, 19, —Tit. 3.14.

Theſe, and many ſuch like inferences (which a good heart cannot but tremble at) are daylie broached by theſe Sectaries, all tending to licentiouſneſſe, and grounded upon this erroneous Tenent, That the Law is not (now under the Goſpel) to be taught, nor preſſed by Miniſter on their Hearers; for that we are not now under the Law, Rom. 6.14.Rom 6:14but under Grace, (as the Apoſtle ſpeaks, Rom. 6.14.)

p. 413But theſe have not learned that diſtinction,Zanch. in Eph. 2. loc. 5 de Leg. Moſ. abrogatione Sect. 9.Eph 2 which learned Zanchy makes: The Law is two wayes to be conſidered (ſaith he); Firſt, in the Subſtance of it; Secondly, in the Accidents or Circumſtances belonging to it: If we conſider the Subſtance of it, as it is the ſum of Doctrine, concerning piety, ſhewing what is good, and what is evil; ſo Believers are ſtill under it, and ſtand faſt bound both for the performance of all holy Du…ies of it, and for the avoyding and forbearance of all evils therein prohibited: But, if we conſider the Accidents or Appendices of it, as it is a rigorous Exactor of perfect and perſonal obedience upon pain of Death &c. ſo Believers are not under it, for as many as are under it, are under the Curſe, Gal. 3.10.Gal. 3.10. Verſe 13. Rom. 10.4 Rom 6.7. Rom. 7.4. Gal. 2.19. Rom. 7.14 Gal. 5.28.Gal 3:10Rom 10:4Rom 6:7Rom 7:4Gal 2:19Rom 7:14Gal 5:28 But Chriſt hath redeemed us from the Curſe of the Law, by being made a Curſe for us, Gal. 3.13. Thence it is that Chriſt is ſaid to be the end of the Law to every one that believeth, Rom. 10.4. and that the Faithful are ſaid to be free from the Law, Rom. 6.7. delivered from the Law, dead to the Law, Rom. 7.4. Gal. 2.19. And to be no longer under the Law, Rom. 6.14. Gal. 5.18.

The ſame diſtinction for Subſtance doth another excellent Caſuiſt of our times make, (but far more clear and perſpicuous).Dr. Saunderſon 7 Ser. ad pop. on 1 Pet. 2.16.1 Pet 2:16 The Law (ſaith he) may be conſidered, either as a Rule, or as a Covenant. Chriſt hath freed all Believers from the Rigour and Curſe of the Law, conſidered as a Covenant; but he hath not freed them from the Obedience of the Law, confidered as a Rule. The Law conſidered as a Covenant, is Rigorous, and exacteth punctual and perſonal performance of every thing that is therein contained, with a condition annexed of God's acceptance, and of bleſſing if we perform it; but of his Curſe and Wrath to fall upon us, if we fayl in any poynt or tittle thereof: Now by reaſon of tranſgreſſion, this Covenant is broken ſo, as by it no fleſh living can be ſaved.Gal. 3.11.Gal 3:11 From the Law (thus conſidered) we are freed by Chriſt, He ſubjecting himſelf for our ſakes unto it; In his own perſon he fulfilled the conditions of it,Heb. 8.6.Heb 8:6 (as our ſurety) and ſo diſanulled it; and, inſtead thereof, eſtabliſhed a better Covenant for us, even the Covenant of Grace, under which all believers are, Heb. 8.6.

But if you conſider the Law, as a Rule of Life, Mich. 6.8.Mic 6:8which ſheweth us onelyonly what is good, and what is bad, Mich. 6.8. without p. 414any condition annexed, either of Reward, if we obſerve it; or of Puniſhment, if we tranſgreſſe it; So Believers are ſtill under it, and not freed from it: for the Law, thus conſidered, can no more be aboliſhed, and changed, than can the nature of good and evil: Thus (hen) we are to underſtand, that all thoſe Scriptures which ſpeak of the Law, as abrogated or annulled, do conſider it as a Covenant: Thoſe again that ſpeak of the Law, as ſtill in force, underſtand it as a Rule. This one diſtinction heeded and applyed rightly, is ſufficient to clear the whole point, concerning the abrogation and obligation of the Moral Law, under the New Teſtament; and cut off many needleſſe curioſities which lead men into error (ſaith my Authour).D…. Taylor, his Regula Vitae. If any deſire to have a fuller ſatisfaction concerning this controverſie, I referr him to that excellent Tract, written by Dr. Taylor concerning it: where the Objections of Sectaries, and the Anſwers thereto, are fully and plainly declared, and layd down.

Ʋſe 2 I ſhall proceed, in ſpeaking a word or two by way of Defence or Apology, for ſuch Miniſters as are Faithful in the Legal part of their Miniſtery, in diſcovering ſin to be ſin: It is a part of the Will of God, and (if they would be counted Faithful) they muſt deliver the whole counſel of God unto their People,1 Cor. 4.2. Acts 20.1 Cor 4:2Acts 20 and keep nothing back. Yea, it is that part of the Word, which is the portion of the greateſt part of the World. Are not moſt men under the Curſe of he Law, and wrapped up in that great condemnation, pronounced by Chriſt upon the World,Joh. 3.19.John 3:19 John 3.19? No naturall man, no impenitent perſon hath any part in any other part of the Word but this:Math. 7.6.Matt 7:6 Childrens Bread may not be caſt to Doggs, nor pretions Pearls to Swine; To the Horſe belongs a Whip, Prov. 26.3.Prov 26:3and a Rod for the Fool's back, Prov. 26.3.

But you (ſay ſome) are Preachers of the Goſpel of Peace, Object. and ſhould come with the Olive Branch of Peace, and Mercy in your mouthes; nor is it in your Commiſſion, Go preach the Law, but Go ye and preach the Goſpel, Mark. 16.15. Reſp.Mark 16:15Mark. 16.15.

We are (indeed) to Preach Peace, and to this we are called; But when, and to whom muſt theſe glad tydings be Preached? Shall we Preach Peace before men ſee the want of Peace; or God's Grace and Mercy to a graceleſſe heart that ſins preſumptuouſly: we would gladly, at every Sermon, ſay nothing but, p. 415Peace be to this Audience: But our God ſaith,Iſa. 57.21.Isa 57:21 There is no Peace to the Wicked; and bids defyance to ſuch, Iſa. 57.21. and not a word of Comfort in the Scripture to ſuch as regard wickedneſs in their hearts, Pſal. 66.18.Pſal. 66.18 Pſal. 137.4Ps 66:18Ps 137:4 And how then ſhall we ſing the Lord's ſong in a ſtrange Land? Say that one be deſperately ſick, and at the point of Death; ſhould another come and tell him of Lordſhips, Mannors, great Purchaſes, &c. would not this be unſeaſonably ſpoken? would he not (at leaſt, might he not) anſwer, Redde me ſanum, tum Fac me divitem; firſt reſtore me to health, then tell me of Purchaſes: Moſt mens Souls are ſick of ſin, and at Death's door; Never tell them of Heaven, and an Immortal Kingdome, till they be firſt recovered from the jawes of Hell, and delivered out of the ſnares of the Devil. It is unſeaſonable to apply the Oyl of conſolation, till your wounds are ſcoured with the ſharp wine of reprehenſion: when we behold your Cheeks blubbered with tears; your hands beating your Breaſts; when we hear your loud cryes at the throne of Grace for mercy; Then is the time to ſay, Peace be unto you, Your ſins be pardoned.

Secondly, We are deceived in thinking that by vertue of our Commiſſion, we have not to meddle with Legal comminations or threatnings, or are not thereby called to denounce damnation againſt impenitent ones; He that believeth, Mark 16.16.Mark 16:16ſhall be ſaved; and he that believeth not, ſhall be damned; That is the ſum of our Commiſſion, Mark 16.16. So that it appears evidently that the Preaching of the Goſpel is a Preaching both of Salvation and Damnation. upon the ſeveral conditions: when we Preach the Law, we Preach Salvation to them, whoſe heart melts, as did Joſiah's upon the hearing of it.2 Chron. 34.27.2 Chr 34:27 and the Lord ſhewed him mercy, 2 Chron. 34.27. And when we Preach the Goſpel, we Preach damnation to them that deſpiſe it. How ſhall we eſcape, if we neglect ſo great Salvation, (ſaith the Apoſtle,Heb. 2.2, 3Heb 2:2Heb 2:3 Heb. 2.2, 3.) And ſo the Apoſtle, in denouncing Gods judgments againſt the Gentiles, for the breach of the Law of nature, and preſſing the Doctrine of the Day of Judgment, counts of it,Rom. 1.16.Rom 1:16 as Preaching of the Goſpel, Rom. 1.16. And ſo,

Thirdly, Intentionally we Preach nothing but Salvation we never Preach the Law but with reference, and manuduction unto Chriſt; and ſo we manage the diſpenſation of it, that it ſtill appears to be an Appendant on the Goſpel.

p. 416And yet theſe are the Legal Preachers, that are ſo much cryed out upon, and complained of in theſe dayes for being tart and ſower, and preaching nothing but Hell and Damnation: theſe Boanerges, ſons of thunder cannot be endured by many; ſome ſweet-tongued Zedkiah, that would ſpeak pleaſing things unto them, are the onelyonly men that they delight to hear: But let me tell you, that that Miniſter that layes not open ſin before the eyes of the conſcience, ſo as to convince the ſinner of his guiltineſſe, and take away all cavils and carnal ſhifts, and enforceth the Soul to ſay, This is the very Word of God (albeit he will nor entertain it), he ſhall never find his work to proſper in his hand, nor his Miniſtery to be ſucceſſeful: It was John's rough preaching that made way for Chriſt; The Axe to the Root, the Fann to the Floor, B. B. Hall. Cont. in Nov. Teſt. Lib 2. on Chriſts Baptiſm.the Chaff to the Fire; Plauſibility (ſaith one) is no fit Preface to Regeneration; never will Chriſt come into that Soul where the Herald of Repentance hath not bin before him: Nor will that Miniſtery which works no ſmart, ever work any cure; there is no profit, nor cure in skinning feſters unſearched; and there can be no ſearching of a wound without ſmart and pain. Whilſt we are no further then the dead fleſh, you can be quiet; but when you once come to the quick, then we ſhall be ſure to hear of you.

Ʋſe 3 Wherefore, let me adviſe you all to ſubmit to this Legal part of our Miniſtery, and be content to be digged about, and layd open; ſo as to be ſhewed what you are: we deſire not to ſhame you, but our deſire is, the Salvation of you. To what purpoſe is it to offer a Salve to them that know not of any ſoare, or to preſcribe Phyſick to thoſe that know not of any diſeaſe they have?Math. 9.12, 13.Matt 9:12Matt 9:13 Math. 9.12, 13. and we do no other in ſpeaking of Grace & Chriſt to thoſe, that as yet are inſenſible of their miſery. No kind of Preaching finds more oppoſition, than this manner of plain Preaching; and the reaſon is, for that by it the eye of the Soul comes to be opened, and a man's ſins and abominations are better diſcovered thereby, then otherwiſe they would. It is in this caſe as it was with Tully, who pleading againſt Verres for his bribery; omitted his uſual Oratory, and Rhetorical Oration; and put the Caſe in plain terms, produced the Witneſſes, ſaying, This is the Crime and the Accuſation, who can gainſay p. 418it? Hortenſius, the other Advocate, conſidering the clearneſs of the Caſe, and manifeſt eviction, refuſed to plead one word in the defenſe thereof; and Verres, his Client, yielded himſelf thereupon to a voluntary Baniſhment.

But men, in theſe daies, have not the Honeſty of that Verres, nor the Baſhfulneſſe of that Heathen Hortenſius; they will ſupport a ſhameful Sin againſt the very Letter of the Law, and ſuch a Tully as goes thus plainly to work with them, ſhall have his Tongue pricked with a Needle. The Widdow of Sarepta complained of the Prophet, when her Child was dead,1 King. 17.18.1 Kgs 17:18 What have I to do with thee, thou man of God? Art thou come unto me to bring my ſins to remembrance? 1 King. 17.18. But if you have not to do with us, we muſt have to do with you; Our buſineſſe is not to ſlay your Souls, but to awaken your conſciences,Jer. 6.14.Jer 6:14 which will not be with ſweet words, Jer. 6.14.