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 to turn away thy Captivity but have seen for thee false burthens and causes of banishment This is not onely 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 as appears John 16.8 The Will follows the Vnderstanding 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. 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 mâ—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. then he falls down and worships God and is enforced to say God is in you of a truth 1 Cor. 14.24 25. Again till mens sins are are effectually discovered unto them in the glâ—sse of the Law they can never attain to any soundnesse of Faith nor any other saving grace Hâ—nce it is that St. Paul wills Tâ—itus to rebuke the Grecians sharply or to the quick Tit. 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 and then came a still Voyce full of Comfort So when God's Ministers by the Tempest of thâ— 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 What 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 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. 8.15 he 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. 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 nothing to do with it but are out of the reach of it A pestilent error and of dangerous consequence For from henâ—e they inferr First That God can see no sin in his Children for as much as he câ—n see no Law tranâ—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 that 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 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 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 Albeiâ— 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 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 but under Grace as the Apostle speaks Rom. 6.14 But these have not learned that distinction Zanch. in Eph. 2. loc 5 de Leg. Mos abrogatione Sect. 9. 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
is from the means it had of fruitfulness in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. On this Figg-Tree This Tree which I have thus planted in my own Vineyard and on which I have had an eye for many years together This Figg-Tree which hath bin cultured and dressed by my pains and labour and which I have nourished visited spared This is that Tree on which notwithstanding all my care and pains no Fruit is growing Observe To sin against the means addeth weight unto the sin Doct. and is most provoking The more means we have to make us good the greater is our sin and danger if we become not good or profit not thereby This People said Moses to the Lord concerning Israel have sinned a great sin Exod. 32.31 and have made them gods of Gold Exod. 32.31 A great sin it was in its own kind and nature Idalotry is a sin that God detests but it was the greater being against so many means A Law had bin delivered unto them not long before in a most terrible and fearful manner that they might know how great a God they served Exod. 19. 20 22. which forbad that sin Moses was gone to the Mount for more Aaron was left with them to counsel and direct them until Moses was returned yet they call for other gods to go before them back into Aegypt Acts 7.39 40. Acts 7.39 40. You shall often find the sins of that People aggravated from the means that they had Psal 78. Ezek. 16. Isa 1 2 5 1 2 65 2. Jer. 7.43 14. and yet despised Psal 78. Ezek. 16. that whole Psalm and that whole Chapter is spent on that subject So Isa 1.2 5 2. c. 65.2 Jer. 7.13 14 15. Dan. 9.5 6. Mich. 6.3 c. Thus was David's sin aggravated as Nathan shews by a Parable and enforceth him to confesse as much Dan. 9.5 6. Mich. 6.3 2 Sam. 12.2 So was Solomon's 1 King 11.9 the Like was King Ahaz's 2 Chron. 28.22 By many examples out of the Old Testament might we confirme this Truth 1 King 11.9 2 Chron. 28.22 Mat. 11.21 Nor is the New Testament wanting to us for proof of what hath bin delivered Hear how Christ upbraydeth and testifieth against those three Cities Corazim Bethsaida and Caperuaum for their not profitting by the means Math. 11.21 Wo to thee Corazim c. These were Cities of Galilee where Christ often Preached and where most of His Works were done Out of Bethsaida He called His first Disciples Joh. 1.44 Lue 4.31 Peter Andrew and Philip In Capernaum he Preached almost every Sabbath Day and made them astonished at his Doctrine Luke 4.31 And becâ—use they had all these means heard all his preaching and profited not thereby therefore their case was worse and their Judgment would be heavier then that of Sodom and Gomorrah Mat. 10.13 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for those who have the means and contemn it Mat. 10.13 14. Goâ— can better bear any thing then the abuse of his grace in the free offers of mercy Hear also what Christ saith of his Countrymen the Jews Joh 15.24 If I had not done the Works amongst them John 15.24 Enlighâ—ened which no other man did they had not had sin but now they have both seen and hâ—ted both me and my Father the meaning is Not that they had bin absoluteâ—y free from sin but Comparativeâ—y without it they had not stood guilty of so heinous a sin as now they do in contemning both me and my Father that sent me And this may bâ— farther confirmed by that passionate and pathetical Complaint wâ—ich Christ made over Jerusalem Mat. 23.37 38. Mat. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thee under my wings And the soare punishmâ—nt inflicted on them for this their sin shews the heinouâ—nesse thereof for He never punisheth any Vltra Condignum Now the soarest Judgments have bin inflicted on those that have deâ—piâ—ed the means of grace here in this life and will be in the life to come Take wiâ—h you one or two more Particular instances Of Judas our Saviour saith thus to Pilate John 19.11 He that delivered me into thy hand hath the greater sin Treason is a sin odious enough but his was the greater for that he had received so many favours from Christ he was called to be one of his Disciples and Followers had seen his miracles heard his sweet and blessed Sermons was made his Treasurer and Pursse-bearer Now to betray such a Master must needs aggravate his Sin and make it the more loathsome I shall further instance in Herod who in putting John into Prison Luke 3.19 20. committed a sin more fowl than either Adultery or than Incest Luke 3 19.20 that was added above all that is above all his other evils which he was guilty of and they were more then a few this was a sin above the rest more hateful to God and odious in his eyes in contemning the grace of the Gospel and offering Violence to the Messengers of it especially to them that we have goâ— some good by as Herod had done by John Enough hath bin said for confirmation of the Point I will briefly lay down some Grounds or Reasons of it and so put it to some Use Sins of this nature are accompanied with horrible ingratitude against the God of Heaven His mercy is undervalued Reas and esteemed as of no worth His favour is despised and God more dishonoured then by the sins of simple ignorance Now unkindnesse from them of whom we have well deserved is the more grievous Psal 35.12 Deut. 32.6 Joh. 10.32 Man complaines of this â—o dio David Psal 35.12 and God complaines of this Deut. 32.6 So did Christ for which of my good Works do ye stone me Joh. 10.32 of which sin we haâ—e spoke largely before Secoâ—dâ—y The more of the will is in any thing the more is in the well or ill doing of it now in sinning against the means there is much of the will in it and so the more contempt and obstinacy yea Joâ— 5 40. Mat. 23.37 Job 34.27 1 Sam. 15.23 rebellion against God therein He added rebellion to his sin Job 34.37 Now rebellion is as the sin of witchcraft as Samuel told Saul 1 Sam. 15.23 and of Witches we cry out To the â—â—re with them burn them The more willful any one is in sinning the more vile and sinful he must needs be Every sin rolles the stone to the door of the Sepulchre but willfulnesse and obâ—â—inacy is like the sealing up of that stone before rolled Math. 27. vers 66. Math. 27.60 2 Sam. 12.11 It makes our sins as reproachful as Absolom's who committed wickedness in the face of the Sun 2 Sam. 12.11 Thirdly In sinning against the means all excuse is taken away from man John 15.22 now they
condemn thee if he can as Judas did Christ who as some say had been before he was called to be an Apostle dâ—livered by his means being otherwise likely to have suffered for a flagitions offence This Envy cometh in with her comparisons disdaining that others should be equalized much lesse preferred in bestowing and receiving gifts Thus the Elder Brother looked upon the younger Brother's enrertainment with an eviâ—l eye Luk. 15.18 19. insomuch that he sticked not to charge his Father with unkindnesse as if nothing at all had been done for him albeit the Inheritance was his Luke 15.18 19. It is our imbred emnity against God that maketh us so loath to acknowledge God and his goodnesse towards us Fifthly There is much of Sacriledge in it The Ungrateful man robs God of thâ—t honour which is due unto him and wâ—ich he haâ—h rese ved â—o himself nor will he give it to any o her God is content that we should have the good of all bâ—t the praiâ—e of all hâ—â—looks to have himself That is as the Ewe that Nathan speâ—kâ—oâ— 2 Sam. 12.3 Mal. 3.8 in the Parable which God puts in his own bosome Will any man rob his God he is a wretch that doth so And such a wretch is the ungrateful person who steales away God's Ewe-Lamb having large flocks and herds of his own Sixâ—hly Psal 73.11 Job 21.25 and lastly There is Atheism in it Thus those ungrateful wretches mentioned by â—ob whom God hath blessed with temporal abundance ask What is the Almighty that they should serve him Job 21.25 and should Job have been ungrateful towards God for those blessings which he had received from him he professeth plainly that he should have denyed the God that is above Job 31.28 Ps 63.21 in so doing Jeb 31.28 An unthankful heart is an Atheisticall heart wherever it be found Psal 73.11 Thus you see what a bundle of sins are wrapt up in this one albeit you have not seen the one half which is enough one would â—hink to make us abhor-Ingratitude But Secondly Iâ— is a sin that all Law condemns The Law of Nature is against it For naturally every effect is brought back to its cause Aquin 4.22 106. Art 2. as all waters come out of the Sea so all reâ—uâ—n thither again Now Godâ—s the cause of all things and persons therefore Nos nostraque whatsoever we have and whatsoever we are must be ascribâ—o unto him And shall not the Rivolets of praise and thankfulnesse return to that pâ—ace from whence our benefiâ—s do spring By Instinct of nature Men have been thankful to Beasts of whom they have go ten any good So Romulus and Rhemus set up in Rome the Imâ—ge of a Wolf foâ— a kind remembrance of that Wolf that did feed them with her Miâ—k And Beasts have been thankful to Men. God sends the ungrateful to the Oxe and the Asse to learn of them Isa 1.3 Isa 1.3 And to Birds and Beasts Dogs and Lyons we may send such on the same errands Of the Stork iâ— is storyed that she offers the first fruit of her young ones to God by casting one of them out of her nest as Rent for her house room And of the Elephant it is reported that coming to feed the first spring he breaks he turns it towards Heaven in testimony of thankfulnesse A poor Spaniell that is fed with a bit and a knock and now and then remembred with a crust of bread how gratefully will he remember his Benefactor saith Ambrose Amb. Hexam Plin. lib. 8. cay 40. Pliny relates many memorable Instances of the fidelity of Dogs to their Masters which are too long to recite The like Gratitude we read in Aulus Gell of a Lyon out of whose foot a young man had pulled a stub and cleansed the wound Aul. Gel. noct Attic. l. 5. c. 14. the name of the man was Androclus a Slave to a noble man in Rome who had run away from his Master and fled into the Desarts where hapning into a Caâ— a Lyon comes to him groaning and halting offering to him his paw grievously wounded with a stub Androclus pulls it out dresseth the wound so that in a short time the Lyon was cuâ—ed in recompence whereof the Lyon brought him every day a part of his prey for the space of three years Afterwards Androclus was taken and sent to Rome and there by his Master imprisoned Not long after this Lyon was also taken alive and sent thither where he was kept after their manner for pastime Androclus was condemned to combate with this Lyon and being brought out of prison and put unto the Lyon expecting nothing but suddain death the Lyon came to him and fawned on him licking his hands and feet and would not hurt him Hereupon the Emperour pardoned Androclus â—set set him free and gave him the Lyon of whom the people usually said Hic est Leo hospes hominis Hâ—c est homo medicus Leonis This is the Lyon that fed the man this is the man that â—hysickt the Lyon The Asp is a vene nous Creature Plin. l. 10. c 74. and yet we read in Pliny of an Aegyptian that had one that ordinarily came to his Table and there took meat at his hand This Serpent afterwards had young ones and one of those young ones happened to sting onâ— of the Aegyptian's Children whereof it dyed which when the old Asp perceived she presently kill'd they young one which did it and afterwards as ashamed of the wrong offered to her feeder departed from the house and never returned more And the Fish in the Sea likewise they say are in their kind grateful Athenaeus lib. 13. reports that Milesius having bought a Dolphin alive and letting it go again into the Sea afterwards himself being cast away by shipwrack and ready to perish in the midst of the Waves that Dolphin took him and carryed him to the shoar and so preserved his life Albeit I doubt of the truth of the Narration yet I doubt not of this truth that it is more then beastly Ingratitude to be ingrateful These Instances I give you to manifest that Ingratitude is hateful to Nature even in the Creature to the Creature Oh! how detestable then is it in the Creature towards the Creator Common Morality condemns it and informs every common capacity of this common principle Suum cuique Let every one have his own There is no book of Ethicks of moral doctrine that we meet withal wherein there is not almost in every leaf some detestation some Anathema against Ingratitude We owe God thanks in poynt of Morality and Honesty as he is our bontiful Benefactor and gives so liberally to all Every benefit carryes with it the force of an obligation as we all confesse let us receive one small kindnesse from another we acknowledge our selves much bound unto him for it and this the Heathens confesse And then it is a due owing unto God in poynt of
Covenant Psal 50.15 Call upon me saith God in the time of trouble Psal 50.15 I will hear thee and thou shalt glorify me Which Scripture saith one is a kind of Indenture God is the Landlord he demiseth a Tenement I will hear thee in the time of trouble but he requires Covenants from the Tenant first a common Fine must be paid Call upon me And then a continuall Rent must be rendered Thou shalt glorify me Justice by Ingratitude is violated and therefore carefully to be avoyded Religion and Piety will not own it What is Religion said the Orator buâ— Gratitude to God Piety but Gratitude to Parenâ—s Loyalty but Gratitude to Princes c. Thankfulnesse to God is a Religious Act part of that service whereby we worship and honour him Psal 50.23 Whoso offereth praise glorifieth me And it may in some sort be said to be a more excellent part of God's worship then Prayer for that it is of a larger extent we have many things to praise God for which we never prayed for as for our Election Preservation in our Infancy and many other daily favours which we begged not at God's hands No nor may pray for as for this or that particular Affliction which yet hapning unto us we are bound to blesse God for it being a fatherly correction laid on us for our Amendment Besides it contributes more to God's glory to acknowledge by thanks that God hath given than to acknowledge by prayer that God can give The one belongeth to them that seek the other to them that have found what they sought c. Both Suit and Service is owing unto God our Lord 2 Cor. 4.15 Prayer and Prayse and yet the last is that wherewith the Lord seems to be most delighted as that whereby he is most honoured Nor can that man be a Religious man that doth neglect it and is ungrateful You see then in what state he stands that is Unthankful he is Outlawed both by the Law Naturall Morall and Spirituall which is the second Motive I commend unto you which being being well cosindered may teach us to avoyd Ingratitude Thirdly Consider the Recompence and Reward of it It provoketh revenge both from God and Man What the sin against the Holy Ghost is in Divinity saith one the same is Ingratitude in Morality a sin unpardsnable It was said of Alexander that he exceeded all in Bounty And of Caesar that he exceeded all in Patience yet it was observed that the one did never give unto and the other never forgive an ungrateful Person The Laws of Persia Macedonia and Athens condemned such to death as requited not a good-turn it being in their power For they judged that such a one would not stick in a very high degree to neglect their friends their Parents their Country their Gods inasmuch as he that is unthankful is also shamelesse and he that is not ashamed will not stick to commit any Villany Philip of Macedon caused a Souldier of his who offered unkindnesse to his Host who had courteously and plentifully entertained him yet at his going away begged some of his Host's lands to be branded in the fore ead with â—â—ere two words Hospes ingratus But we shall not need to god wâ— to the Philistins to sharpen our Mattocks Scripture affords us Instances of Revenge justly taken or at least intended to be taken upon Ingratitude 2 Sam. 10.4 David was highly incensed against the Ammonites for that despight which they offered to his Messengers whom he sent in kinâ—nesse to visit their King after the death of his Father Nahash They shaved off the one half of their Beards laith the Text and cut off their Garments in the middle even to their Buttocks and sent them away The Beard is a Naturall Ornament of the Body and so it was accounted in Israel for had this trick of shaving the Beard in use at this day amongst the Romanists and now in fashion amongst us been the use in Israel the Messengers needed not to have been ashamed as they were for they might more easily have cut off the other part of the Beard remaining as one saith Ver. 5. than to have stayed at Jericho till their Beards were growen as they were enjoyned to do And the Garment is an Artificiall Ornament of the Body Ver. 6. which covers the nakednesse of it In both the King of Ammon sought the disgrace of David's servants which Ingratitude so stank in David's nostrils that he revenged it with the slaughter and overthrow of seven hundred of their Chariots and forty thousand Horsemen And how greatly and justly was David exasperated against Nabal for his ungrateful carriage towards him 1 Sam. 27. David had done much for him in preserving all that he had Ver 14.21 and being a defence unto him and as a Wall unto all that was his both by Night and by Day as Nabal's own Servants did testify Now David being in want in the wildernesse and hearing that Nabal made a feast for his Sheep-shearers sends a friendly Message to him desiring some relief from him for himself and his what he thought good himself not prescribing what he should send an honesmotion and as easy for him to grant at such a time But Nabal forgetting the kindnesse that he had received doth not onely refuse to return kindnesse for kindnesse but gives rayling and reproachful words Who is David or who is the Son of Ishai Why Churâ—e he is God's anointed he that hilled Goliah and had defended the people o God in general from the Philistins and that in particular had kept thee in the wildernesse and done many courtesies for thee in Carmel And it is one degree of Ingratitude not to retain the memory of a Benefactor 's kindnesse But he proceeds yet higher in slandering David and his caâ—se making him all that were with him no better then Fugitives Râ—magates from their Master and so no onely denyed David that courteâ—y which was desired but he reviles his Person and condemns his Cause Ver. 13. and in so doing sends him stones instead of Bread which Ingratitude of his did so incense David albeit he had been long in the School of Patience well profited therein that he armeth himself to take revenge Ver. 22. and bindeth it with an Oaâ—h that be would slay all that belonged to Nabal even to the Dogg that pisseth against the Wall Verse 23 32. And questionless had proceeded in his purpose had not Abâ—gail Nabal's wife met him by the way and by her wisdome pacified his wrath and hindred him from his bloody intention Ver. 33.34 For which David blessed God and acknowledged his providence therein in sending Abigail out to meet him and blessed Abigail as that Instrument that was used to keep him from that bloody act which was intended by him And yet Ver. 37.38 notwithstanding that David spared this churlish and ingrateful Nabal God would not spare him
man replyed that he would have that benefit by his hiring the difference was great so that they grew from Words to Blows And there whilst all were gaping on Demosthenes the Oratour brake off his speech The Auditory desired him to go on with his Story that they might hear the issue The Oratour answered them See what wise People you are I told you of wholesome and profitable Observations and all that that while you were carelesse and now I tell you of trifles of the shadow of an Asse you are all very Attentive Surely this was the Reason why the Prophet Esay personated a Ballad-singer Isa 5.1 He would sing his Hearers a song Isa 5.1 that thereby he might provoke them to mind and attend to such matters as were weighty And if we propound unto you some Fables or things feigned it is to cause you to attend to truth 's weighty which you shall find in the moral of it Vse 2 What care I so Christ be preached let us seemingly be but as fools and Asses in your esteem Phil. 1 18. so we may cause you to attend and give regard to what is said A cold People makes a cold Preacher a dull Auditory a dull Ministry I might use many Motives to quicken your attentions but having spoken more largely of the poynt in another Text I intend not now to insist upon it I shall onely commend unto you the practise of Constantine the Great who as Eusebius tells us after long standing at a disputation concerning divine matters Euseb de vit Canst l. 4. c. 33. he was requested by those Divines that disputed before him that he would be pleased to sit down and take his ease he answered Nefas est habitis disputationibus de Deo c. he judged it to be an impious thing whilst disputations concerning God were held to sit down and hear negligently What think you then of those that sit down to sleep 1 Sam. 3.3 and settle them to sloath Good Samuell may sometimes be overtaken with a slumbering fit but he is soon awaked The Ears of them that hear shall hearken saith the Prophet Isa 32.3 and Act. 16.14 Isa 32.3 Act. 16.14 God opened the heart of Lydia and she attended on what was spoken and till God do the one we shall never do the other But I shall carry this Poynt no further Now more Particularly Behold What That which God complaines of the Barrennesse of this Figg Tree i. e. the unfruitfulnesse of the Jewish Nation in the Letter but spiritually of such as profess Christ in the Church Observe in General Sin may not be looked upon with a regardless eye Doct. or God's complaints are not to be sleighted or past over regardlesly It must be beheld and so as that the Heart be deeply affected with the sight of it and what we hear concerning it This is commanded Ezek. 6.11 Say Eze. 6.11 21.6 Alasse for all the Abominations of of the House of Israel and 21.6 Sigh therefore thou Son of Man saith God with the breaking of thy Loins and with bitternesse sigh before their eyes Such a sighing God requires as may break the girdle and this with bitternesse and before the eyes of the People too that they might be brought to bitter sighing for their provocations spoken of in the Chapter before and for the Judgments that should continually follow 2 Pet. 2.8 Isa 24.16 Ps 44.15.16 69.9 119.53.136 2 King 19. which shall cause them bitterly to sigh for that they did not sigh in time The sighing of the Minister may cause sighing in the people as Origen's weeping did as formerly was said And this is commended in the Servants of God who have laid to heart the sins of others as well as their own so as to be deeply affected therewith 1. Ezra 9.2 6. Isa 16.9 24.16 Jer. 9 1. 4.19 13.17 Rom. 9 2. Phil. 3.18 2 Cor. 2.4 So did Lot with the sins of the Sodomites 2 Pet. 2.8 he vexed and grieved to see God to be dishonoured by them what he beheld with his Eye and what he beheld with his Ear that he beheld with his Soul and was not regardlesse of it So David read Psal 44.15 16. 69.9 119.53 136. So Hezekiah 2 King 19.1 So Ezra cap. 9.2 6. So Jeremiah 9.1 4.19 13.17 So Paul Rom. 9.2 Phil. 3.18 2 Cor. 2.4 with many tears and much anguish of heart he wrote to the Corinthians about the incestuous Person whom they connived at And our blessed Saviour himself Luk. 19.41 Luk. 19.41 Whe have but two clear Records in Scripture of Christ's weeping and both in respect of Sinne Joh. 11.39 Luk. 19.41 and that was for the sins of us not for his own for he had none Shall I render you the Reasons hereof First then Reas Isa 1.24 In respect of God forasmuch as he is much wronged grieved and dishonoured by sin It is loathsome grievous injurious unto him A breach of his Law a defacing of his Image a defying him to his face Treason Rebellion against him Now what Son canindure to see his Father wronged abused and not stand out in his Father's defence Did not Nature so work in that dumb Son of Croesus that when he saw one ready to slay his Father it brake the strings of his tongue and caused him to cry out Oh man Do not kill Croesus And will not Grace prevail much more in us If we love God as we professe we cannot be regardless of his Dishonour Psal 69 9. Psal 69.9 Secondly In respect of Others the Land in generall Doth not Sin cause a whole Land to mourn Hos 4.3 Jer. 23.10 Hos 4.1 2 3. especially Swearing because of Oaths saith Jeremiah the Land mourneth Then the Sinner in particular Should we see one to rend and tear himself gash and wound his carkasse pull out his own bowels leap into a fiery Furnace could we do any lesse then pitty such a one mourn for him lament his sad condition now What do wilful Sinners other Is not every sin the wounding of the Soul Is it not a piling up of Faggots casting another shovel full of brimstone into the Flame And then Sinners themselves leap in after this Who can look on this sad Spectacle with a carelesse eye We often endeavour to deterr young men from sinning upon this Motive You 'l grieve your friends break your Parents heart undo your selves I grieve for you with my heart So would we do if we did as we ought Psal 119.158 I beheld the Transgressours and was grieved Psal 119.158 Thirdly In regard of our selves For if we be regardlesse of sin when we see it or hear it we are in danger to be infected by it However it doth enfeoffe us in the sin 1 Cor. 5.2 as the Corinthians for not mourning for that Incest committed and not onely so buâ— in the Punishment too Ezek. 9. Ezek.
9. but if we grieve it is a Testimony of our Love to God Love to Man and Love to our own Souls Use 1 We are deeply guilty then before God in so sleight a passing over his complaints and light a regard had of the wrong dishonour that is done him by sin Are not our Eyes are not our Ears acquainted daily with the horrid Impieties Prophanations Abominations that are practised and committed Yet who is affected with it unlesse it be to laughter for such a Genetation there is in the World that can solace themselves as freely to see men run into all excesse of wickednesse and impiety as if some great good had befallen them Ah! that we should make our selves merry with that which angers God is a burthen to him and should cause us to mourn It is the highest piece of a Divellish nature to sport at sin none but Devils do it if the Devils in Hell are at any time merry or glad or if we should imagine that they did upon any occasion laugh and rejoyce When is it think you or at what is it if not to hear men swear blaspheme to see them swill and be drunk and commit other abominations to the dishonour of God and damning of their own Souls Use 2 Let us not be like the Devill but contrary to him and grieve for that which he takes pleasure in let us take God's Cause to heart and mourn for the sins of the times whereby God is so highly dishonoured which way can you cast your eyes but you shall have sufficient matter administred unto you of grief and sorrow Who can walk the streets and not hear a thousand Oaths and Curses in a day especially in some Market or on some Fair Who can come into a shop and not find lying cousenage and deceit there that is as the Foreman of the shop and hath the chief hand in putting off bad Ware Whither can you come and not behold Pride and Vanity upon the Heads and Backs of all sorts Psal 119.53 and Sexes Psal 119.53 Horrour hath taken hold upon me because of the wicked that forsake thy Law saith David and yet more Rivers of tears run down mine eyes because they keep not thy Law ver 136. Ver. 136. which however some of the Ancient as Hilary Ambrose Angustine yea and some of our Modern Writers likewise understand it to be spoken of his own eyes in regard of the transgression of them and their offence yet it is generally understood and ordinarily referred to Men because they keep not God's Law but break it daily A Law so righteous holy and good and the Law of so great and gracious a God this opened the fluces of his eyes and sent forth a swift Current of Tears What would he have done think you had he lived in these daies to have heard our Oaths and Blasphemies and beheld our sinful and wicked conversation Surely he would have wept an Ocean Our Times call for not only a David's Eye but a Jeremiah's Head to weep day and night for the wickednesse thereof Old men contemn God Young men provoak God All men offend God yet few or none are affected in the Cause of God Complaining times indeed these are the Poor complain of the Rich that they are too cruel The Rich of the Poor that they are unthankful The Buyer complains of the Seller that he is deceitful the Seller of the Buyer that he is unconscionable The Borrower of the Lendâ—r that he is uncharitable the Lender of the Borrower that he is forgetful Thus one complains of another whilst God complains of all yet we can hear his complaints without remorse may more we can be merry when he mourns and grieves It was once sad to see in Israel at once a weeping Saviour and a deriding City Luk. 19.41 How is it now think you to hear a God complaining Luke 19.41 and a Nation mocking and persisting in sin Have you no regard all you that passe by Lam. 1.12 albeit all passe by with a regardlesse eye and will not Behold yet those that stand betwixt the Porch and the Altar should have regard Lamenâ— â— 12 It is to the Dresser that the Vinitor doth addresse himself and make his grievance known as you find in my Text Then said He to the Dresser Behold What the grievance is that must be beheld is in the next place to be considered These three years I come seeking fruit on this Figg-Tree Text. and find none The Gravamen or fault complained of is specified to be the Sterility and Barrennesse of the Figg-Tree He complaines not of the Imperfection or Paucity of Fruit but of the Nullity He found none And this is aggravated First From the Time of standing three years time enough to Root and Settle the Husbandman had not bin hasty with it but long borne and expected Fruit from it Secondly From the meanes affoarded to it and pains bestowed on it to further the fruitfulnesse thereof implyed in these words I come seeking Fruit on this Figg-Tree He had not bin wanting to it it was a well-manured Tree his eye had bin ever on it it grew in his own Vineyard yet not a Figg to be found on it We will begin with the Grievance or fault complained of the barreness of the Figg-Tree And find none Text. It seems by this that it was a harmlesse Tree none of those that bare such Figgs as Jeremiah spake of Jer. 24.8 Ficos valde malos Figgs so bitter that none could eat Such fruit was not hid under the leaves thereof Had such fruit growen upon it it may be we would conceive that it deservingly might be deemed to the Axe and fire but being only barren it might be rather born withall But we are to know that Barrenness in a Figg-Tree is fault enough Doct. Had it bin a Thorne or Bramble the Husbandman would never have expected Figgs from it For no man gathereth Grapes of Thorns or Figgs of Thistles but being a Figg-Tree and so fitted for Fruit and a planted Figg-Tree as before hath bin shewed and so qualified for bearing of good Fruit just cause there was to complain of its barrennesse If we peruse the Scriptures we shall find First many sad complaints made by God against his People for their very Omissions Judah is complained of and branded for their not serving of God Mal. 3.18 Eccles 9.2 Isa 46.7 Aug. 1.2 Eccles 4.1 1. Cor. 5.2 Amos 6.6 Rom 3.10 11 12. Psal 14.2 3. Mal. 3.18 and not sacrificing is taxed as well as Prophane service Eccles 9.2 The People of God are blamed for not stirring up themselves to take hold on God Isa 46.7 and for not building of God's House Hag. 1.2 The Oppressed had no Comforter Eccles 4.1 The Corinthians are blamed for not mourning and for neglecting due censure of the incestuous Person 1 Cor. 5.2 Scripture is full of such complaints There is none that doth good the fear
have no Cloak for their sin Such cannot plead Joh 15.22 They knew not Had they known they would not have done it Have they not heard doth not Israel know saith the Apostle Rom. 10.18 19. Rom. 10.18 19. yes verily their sound went into all the Earth and their words unto the end of the World Noâ—e so deep in Hell as knowing-men Luke 12.48 Did not I warne you said Reuben to his Brethren Luke 12.48 Gen. 42.21 and you would not hear Gen. 42.21 So will God say to such as have haâ— the means and profit not Did not I tell you warn you advise you threaten you but you have despisâ—d all my wâ—rnings This presseth the oâ—scienâ—e with a hâ—avy weight of guiltiness Fourthly In respect of the proportion and correspondence that the account is to bear with the receipt the sin must be great By how much the â—reâ—teâ— the grace is Amos 3.2 by so much stricter the account must be Much gâ—â—ce receiâ—ed asketh for much duty anâ— gâ—eat duâ—y neglected must needs be great sin in the receiver and the greater sin the greater punishment Luke 12.48 â—o whom God gives much of him he requires much He requiâ—es a larger fruit or a larger punishment Let us now come to the Application of the Point Use 1 Hence we inferr thâ—t the sins of these Times are greater then the sins of the Ages that have bin before us And in these times some Places and in these Places some Persons must needs stand guilty before God of more sin then others in regard of the means which they have enjoyed above others The sins of the Jews were greater caeteris paribus then the sins of the Gentiles for in Jury was God known Psal 147.19 20. He hath not dealt so saith David with every other Nation neither have they known his Judgments And the sins of the Christian if other Circumstances be matches are greater then the sins of the Jews sins committed under the Law were not so great in God's account as those which are committed under the Gospel we have greater means and a clearer light Isa 25.7 2 Cor. 3.18 and a larger effusion of the spirit then ordinarily they in those dayes had they had but an aspersion of the Spirit a sprinkling of it but on us living under the Gospel there hath bin a powring of it forth in a very large and plentiful measure Acts 1.17 which greatly aggravates our sins and will inhance the reckoning Heb. 2.2 3 Heb. 2.2 3 4. 4. And amongst us that live under the Gospel the sins of some must needs be greater then the sins of others How did our forefathers say some who lâ—ved a hundered or two hundered years ago I must tell you That might be and questionlesse was accepted in them that will not be in us they lived but in the dawning of the day in Comparison of that light which we now injoy A man in the beginning of a clear night can count the S arrs that do appear but after a while they appear so fast that he is confounded So those Starrs I mean Godly and Faithful Preachers in the Dayes of our forefathers were very few and might easily be numbered Such a painful Minister five miles or ten miles off it might be not within twenty but who are able to reckon up the number of those shining Lamps that our Heavens are now bespangled withall And yet some Pâ—â—câ—s some Congregations have enjoyed more meanes â—nd thâ—t a longer time then others Faithfull preaching they have had for thirty forty sixty years amongst them successively and can we think that God expects no more from them then he doth from those who have enjoyed the labours of a faithful Pastor but for some few years onely to whom much is given of them much shall be required where he hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have acâ—epts not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to come a little nearer and closer with the point Some Persons stand â—â—ore guilty before God of sin then others they have bin of a longer standing in the School of Christ read more and heard more and know more of God's will then others and therefore must look in case of disobedience to be beaten with more stripes then others Beloved Sweet Oyntment cauâ—eth rank and strong bodies to smell worse than they did before And the Sun shining upon the Dunghill and heating it with its beams causeth it to send forth the more loathsome â—avour So is it with a wicked heart it becomes more vile for the sweet favour of the Go pel and their sins more noysome in the Noâ—â—rils of Almighty God Hence is it that Sathan is well content that we shall attend unto the means and resort to God's House Hear Read and Pray c. p ovided that we sin against the meanes in not profiting thereby He knows full well that such sins do presse the conscience with more guiltinesse dishonour God discredit the Gospel most and as a Taper in the hand of a Ghost it causeth the sinner to seem more gastly Swearing Lying Killing Stealing Whoreing and such like are not so foul so loathsome so gastly in any Nation under Heaven as in the English Nation Nor shall they be so severely punished by God in any Nation as in Ours as anon I shall shew We have bin lifted up to Heaven a great deal higher in regard of the means then any other Nation hath bin and therefore must look to be thrown lower into Hell then any other Ideo deteriores estis quia metiores esse debetis because of our contempt The Devil saith one will stand in Hell on tiptoe upon and English man's back and if ever he hath a dainty bit he will pick it from off the carkasses of such as live under plenty of means and profit not thereby And when such shall plead for themselves at the last Day before Christ their Judge and say Lord We have often heard thee preach in our Synagogues we have eat and drank in thy presence we have bin frequent resorters to thy House both upon Sun-Dayes and Week-Dayes this shall but aggravate their wickednesse True will Christ say to such as being wicked yet thus plead Thou begannest the week with hearing two Sermons and yeâ— didst Couzen Defraud Oppresse and Lye Swear again and again that very week when thou heardest those two Sermons And that very day when thou wentest to such a Lecture didst hear a man of note and fame that very day thou wert drunk didst act such or such a wickednesse c. And canst thou think that thou shalt fare the better for that no surely but as Galba answered that rich Guardian who hoped to find the more favour for his wealth So will God answer thee in that respect Thou shalt have this favour to have the higher and the whiter Crosse the like favour did Ahasuerosh shew his Favorite Haman Esth 7.9 10. whom he hanged on the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Lâ—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 drâ—w the shape of Paul and Peter he drew the faces of them somewhat redd 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 to 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 onely 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 and 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. The 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 lift 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 And that we may not think that this was required onely 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. and 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 long-suffering 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Acts 2.23 Acts 2.23 24.25 Math. 23.13 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. 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
breach of the Law of nature and pressing the Doctrine of the Day of Judgment counts of it 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 And 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 onely 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 Vse 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. 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 it 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 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 which will not be with sweet words Jer. 6.14 And put case that thou seest the need of a Physitian and hast thy cursed Estate by nature discovered unto thee so that thou art already converted by the Gospel yet the menaces and terrors of the Law are not altogether needlesse for thee to hear For albeit the Law is not to be urged against the Person of a Believer yet it is to be urged against the sin remaining and the Corruption of a Believer the best being but sanctifyed in part may sometimes abuse the Grace of God to wantonnesse and have need to be daily humbled under a sight and sense of their Corruptions the best may slack their pace and have need of spurs and goads to hasten them in the way of well doing so that the hearing of the Law in that respect is not altogether unprofitable for such Even in the state of Innocency there was use of a threatning to keep our sinful Parents from transgressing much more have the best of us need of the lash of the Law sometimes in this lapsed estate wherein we now are to work us to Repentance and Humility for our failings which are many and daily Now To induce you patiently to submit to this Legall part of our Office I shall desire you to take these things into consideration First There is not a more certain note of a wicked heart than to shun the Ministry that discovers sin plainly and layes it open before the eyes of the Conscience Joh 3 20 2 King 21.20 22.8 Mark 4.17 18. Act. 24.26 He that doth evill hareth the Light saith Christ neither cometh he to the Light lest his deeds should be reproved John 3.20 And by this was the Hypocrisy of Ahab discovered 1 King 21.20 22.8 and of Herod Mark 4.17 18. and of Foelix Acts 24.26 He that cannot endure to have his Conscience touched is without all doubt festered and galled or that would not see his face is conscious of the deformity or foulnesse of it Secondly That it is the Property of a good heart to delight in the Law of God Rom. 7.22 in the inner man Rom. 7.22 he found much pleasuâ—e and sweetnesse in it as the word signifieth so far as he was regenerated and renewed by Grace The Joy of a godly Soul is to be searched and anatomized by the Word Search me O God Psal 139.25.24 and try me and see if there be any wicked way in me was David's Prayer Psal 139.23 24. Questionlesse the Prophet knew much by himself but he knew that his heart was deceitful and his desire was to have the secret corners of his heart discovered and that God would take the pains with him to discover unto him what was lurking close and unespied The like desire hath an upright heart in coming to the Word Oh that God would discover this day unto me some of my secret lusts and corruptions that he would direct the tongue of his Minister so that he may come home unto me and speak to my Conscience to awaken it that he would prick me in the right vein that I
purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of