A SERMON preached before the QUEEN, AT WHITE-HALL, FEBRUARY the 12th. 1692 / 3.  
By W. FLEETWOOD, Chaplain in Ordinary to their MAJESTIES.  
Published by her Majesty's Special Command.  
LONDON, Printed for Thomas Newborough, at the Golden Ball in St. Paul's Church-Yard, 1693.   
EZEKIEL xxxiij. 31. And they come unto thee as the People cometh, and they sit before thee as my People, and they hear thy Words, but they will not do them: For with their Mouth they show much Love, but their heart goeth after their Covetousness. 
THese Words are part of God's Complaint to and by the Prophet, of the People's Non-Proficiency under the Ministry of Ezekiel and the other Messengers of God's Word; notwithstanding all the show and fair Appearance that they made, notwithstanding all the Forwardness they came with to the House of God, the attentive Diligence they sat with, and the Love and Li●ing they pretended to the Sermons of the Prop●●● 〈…〉  
The Description of this is very plainly laid down in the Text, and it shall be my First Business, to consider it as plainly, and my Second to assign some Reasons as well as I can, Why both the Prophet's heretofore and now our Ministry, is so unedifying and ineffectual.  
Son of Man( saith God to the Prophet, in the Verse before the Text) the Children of thy People still are talking against thee, by the Walls and in the Doors of the Houses: by talking against the Prophet is here meant about the Prophet, for it appears both from this, and the following Verses, That they liked the Prophet mightily; but because they acted contrary to his Instructions, they are said to talk against him, though in Words they talked in his Commendation: And speak one to another, every One to his Brother, saying, Come, I pray you, and hear what is the Word that cometh forth from the Lord.  
There could not, one would think, be a better Disposition in the World than this; they were not only careful and ready to hear the Word themselves, but zealous also of their Neighbour's good. They invited each his Brother with great tenderness, Come, I pray you, and hear, what is the Word that cometh forth from the Lord. Such a good Forwardness was very pleasing heretofore to David, I was glad( said he Ps. 122. 1.) when they said unto me, Let us go into the House of the Lord. But it ended not in Invitations, for they came accordingly.  
They come,( saith the Text) as the People cometh, i.e. in great Bands and Companies; they resort to the House of God in such Multitudes, that it looks like the going forth of a Nation to sight, or the gathering together of a People to some mighty Purpose: to speak in the modern Phrase, the Place was thronged exceedingly wherever this Ezekiel preached or prophesied. And,  
2dly, They sit before thee, saith God, as my People. They come and sit as People that profess to belong to God peculiarly; as People that would be signalized and known by their Relation to him, as distinguished from the whole World. They sit as gravely and demurely in the House of God, they listen and attend as heedfully, as is imaginable, so that you could not choose but take them for God's People. There's all the external tokens and the gestures of Attention and Devotion possible to be shown; and there's no Man but would think they met to good Purpose. And,  
3dly, They hear thy Words; they did not make this Noise and Invitation of each other, and resorting to the House of God themselves in such great Companies, for nothing but to gaze about, or sleep, or talk impertinently, or worse, but to hear the Prophet, and they heard him. They came with full design and purpose to hear what was the Word that came forth from the Lord; that was their Errand and Intention, to be instructed in the Will of God, to know his Precepts and Commands from the Mouth of his Messenger and Prophet, and that they heard.  
But Lastly, they did not only hear, but like, approve and love the Word of God: With their Mouth they show much Love. And lo( saith the Verse following the Text) thou art unto them as a very lovely Song, of one that hath a pleasant Voice, and can play well on an Instrument: They did not only like the Song it seems, but the way of singing it, the Grace and Air with which he set it off; they did not only approve the Matter of the Prophet's Sermon, but the Manner of its delivery too; the comely mien with which he spoken, his graceful way of Elocution, and the harmonious Cadence of his Voice. He had all the external Accomplishments, as well as internal, that a Man could want and wish for, and the People took great Notice of it, and had him in Esteem accordingly. But notwithstanding all these advantageous Ornaments in the Prophet, and all this Forwardness to hear, and favourable Disposition in the People towards him, yet it happened to his Serm●ns, as it does to lovely Songs, they pleased the Ear and struck the Fancy for the present, but made no deep and sensible Impression on the Mind and Understanding; they did not influence them to practise any whit, what they so longed to hear, and liked when heard and uttered by him; for so it follows in the Text: They hear thy Words, but they will not do them. With their Mouth they show much Love, but their Heart goeth after their Covetousness. This People( as is elsewhere said) honoureth me with their Lips, but their Heart is far from me. Which is the second thing I am to speak to, and if I can, assign some Reasons how the Prophet's Sermons heretofore, and now our Ministry is so unedifying and ineffectual: And,  
First, One Reason of some People's Non-Proficiency, may be this very Curiosity here described, this Itch of hearing One that preached so softly and so sweetly, and with so good a Grace, That his Words were to them as a very lovely Song, of one that hath a pleasant Voice. They came to hear the Word of the Lord because it sounded sweetly from his Mouth: Because his Voice was tunable; his Gestures and Deportment manly, comely and excelling; his Periods round and flowing, and his Elocution sweet and powerful. And when Men only come to take in Sound, they will unavoidably return empty: When they only hunt for Words, they must not think of catching things of Substance. And they who are intent upon the Manner only, must let slip the Matter. Not that all these Qualifications are not very desirable and advantageous both to Prophet and to People too; and that the One may wish for, and the Other labour to attain these good Accomplishments, to the better carrying on the Work, and the greater Edification; but that there is Danger of laying too much Stress upon these Matters: The People find themselves moved and affencted for the present, and are thereby tempted to regard no farther Edification, or to think they have already edified sufficiently, mistaking oft, the moving of their Fancies, for Operations on their Judgments and their Understandings; and the Prophet is thereby in Danger to be tempted to proceed in Ways so easy and so acceptable, if he have not a good Share of Grace, and Honesty, and Prudence.  
It cannot well indeed be otherwise, but that Men who come with a light and trifling Spirit, prepared, and, as it were, resolved to be pleased with nothing but external Garbs and Modes of speaking, should come to any Purpose, or return the wiser or the better, let the Prophet say whate'er he can. It is in this case that Men seldom find any more than they seek for; and 'tis very natural to think that Men that only come to gratify their Curiosity, to hear some new things, some fine delightful Notions, and some fanciful Discourse, and to observe the Method and the Style and way of Preaching, should go away dissatisfied if they meet not with these things, and perfectly unedified if they do.  
Another Reason of the People's Non-Proficiency, may be, their having no Opinion, or conceit at all of the Prophet's Abilities; this is a worse extreme than the other; very discouraging of the Prophet, damp his Spirits mightily, and checks the Vigour of his Thought, and causes him sometimes to slacken his Endeavours. But whatever Effect it has on him, it cannot possibly have any good One on the People. They are thereby predisposed to meet whatever shall be offered them, with neglect or supercilious Contempt. They have prejudg'd his Performances already, and all he says, seems but as idle talking. When once Men entertain a Prejudice against Men's Persons or Abilities, it is not easy to be reconciled, or to attend to what they shall deliver. Either they will not let themselves be persuaded that what is said, is true and reasonable; or Truth itself becomes unacceptable from them: Men hear, and see, and judge, by their Affections. When once we have debased a Man in our Opinion, his very Looks become unlovely, his Actions are ungraceful, and all his Wisdom seems as Foolishness; the Spirit of Contradiction seizes on us, and we are ready to do Violence to our own Reason, rather than allow of his. This Complaint is of long standing, most Men mind more who it is that speaks that what it is thats spoken. So that since 'tis plain, Affections difference People's Persons, 'tis also plain they bias and corrupt Men's Judgments; and as the Excess corrupts them in their Favour, so want of Love corrupts them to their Prejudice. But, as I said, this is the worse extreme of the two, for a good Opinion will improve the meanest Performances, some way or other, to its own advantage, whereas a bad one will not edify under the ablest Ministry. So true it is, that light and idle People, bring the Satisfaction along with them which they think they come to seek for in these Places. They come, they think, to be pleased, but indeed, they are pleased before with famed, or something else, and therefore come. One may say on this, as St. James says, on another Occasion, My Brethren, these things ought not to be.  
A Third Occasion of Peoples Non-Proficiency may be, Their having by their Choice, or Accident, or Education, taken up some odd Opinions and peculiar Fancies in Religion, contrary to what is commonly and authoritatively taught; and Men are frequently so fond of their own Conceits and private Notions, that they do not only entertain with great Dislike the Doctrines that oppose them, and the Reasons that confute them, but for their Sakes, they frequently reject and cast by all besides; they will not abide what they have nothing to object to, for the Sake of something that dislikes them; that is, a Man must be of my side altogether, before he can talk acceptably, and if he do not agree with me in this or that particular, then I will dissent from him in any other; which shows more Love to our selves than Truth, and that we rather like to be humoured than convinced. This is a very weak Occasion of Non-Proficiency, but as weak as it is it is too common; and besides I am assigning Reasons for such Effects as few or no Causes are sufficient for.  
No, not even that which I am next in the Fourth place to assing, ( i.e.) The evil Life and vicious practise of the Prophets; for though the wicked Conversation of the Priest, be the most horrible Reproach imaginable, and ministers occasion to the greatest Scandal possible, and shall be punished with the most intense Degree of Torment, yet it will by no means justify any Imitation of his evil practise, or excuse the Neglect or Contempt of his Doctrines that are agreeable to Reason, and confirmed by Scriptures. Because it is certain, all Men are obliged to live by Rule and not Example. And though the Priest be indispensably obliged by all the Ties of Reason and Religion, to be himself the Example of the Rules of good Living, yet his apostasy will cover no ones else from Blame or Punishment. Whether Priests the more immediate Ministers in God's Service, are not tied to greater Sanctity and Strictness of Life, than other People, by God's Laws, may furnish Matter for Dispute, because the Laws of virtue and the Precepts of Morality are general and common to all Mankind together with the Priests, and all Men are obliged to be as good as possibly they can, and the Priests can be no more. But rather than contest this Matter now, I shall take it for granted, That Priests have a closer Obligation to live well and virtuously than other People, and that 'vice as ill becomes them, as Corruption of the Law does a Judge, though all Men are alike obliged to Justice and Impartiality; or as want of Honour and Respect to a Prince becomes a Courtier, though all Men are alike obliged to pay them all they can, and all that's due, and neither Judge nor Courtier can do more. Yet notwithstanding this their closer Obligation, to live holily and well than other Peoples, their Relaxation of the Reins of Discipline and living in the Contradiction and Defiance to their Doctrines, as they cannot encourage any else to follow them in practise, so they ought not to prejudice the Truth or virtue of those Doctrines, or to hinder the Operation of them to the Amendment of Men's Lives. They do indeed too commonly and too easily do it, but 'tis with no Reason; there is no tolerably inferring from one Man's evil practise, to anothers evil practise, and much less his Unbelief; there is no concluding the People's Security from the Wickedness or the Self-Condemnation of the Priest.  
The Scandal that is given by wicked Ministers, shall heat their Furnace Seven times hotter than the rest, but the Scandal taken shall not lessen any ones degree of Punishment; whoever offends by Example, shall be as guilty, and liable to as great an Infliction as the Crime itself deserves, and should have had, had there been no Example given, supposing that there be a Rule to walk by. For it is Rule we are to live, and shall be judged by, and not Example. An Example is indeed of use, to show us that the Rule is practicable, and to excite us to Imitation, but every one in Truth is bound to himself the Example of the Rule. It is impossible, our Saviour says, but that Offences should come, and wo to that Man by whom they come, it were better for him that a millstone were hanged about his Neck and he thrown into the Sea. This will unquestionably be the Fate of evil Pastors, that by vicious and disorderly living give occasion of Offence and falling to weak Christians, but the falling thus and being thus offended is not hereby lessened or excused; their Misfortunes do not grow the lighter. As the One should not give, and shall be punished for giving, so the other should not take, and shall be punished For taking, that Offence, against a plain Rule and positive Command to the contrary.  
In very dubious and uncertain Matters, an Example may be as reasonable and justifiable a bias as any else whatever, if it be of One that is of presumed Integrity and Understanding, because the following such Example is following the best Reason we have, and acting according to the best of our Understanding, which is in dubious matters, or such as lye beyond our Reach, choosing the best for ourselves we can. But in matters of Morality and plain practise, where every ones Understanding is his Rule, and a sufficient one too, there, not an Hundred nor a Thousand Instances, are sufficient to acquit a Man( no not even to himself) offending against a known Rule; for it is not Number but Truth that we must follow. Methinks I need not argue much in this Behalf, to show that People should not follow the Steps of wicked Prophets, whose Example they do commonly( and truly most deservedly) despise and hate; but the Commonness of the Excuse that People make that they cannot profit under an evil Ministry, will do more than justify what has been said on this Account. But it is, indeed, too near to flattering of ourselves, to seek for Causes at such Distance, which lurk at home so near us, even in our Hearts. And though the Parable of the sour of Seed were primarily intended by our Saviour to show the Impediments, that would obstruct the Propagation of the Gospel at its first preaching; yet it is very proper and well fitted to express the several Causes that obstruct its Influence on the minds of Men, in its progression, even in every after Age and Generation. And to some inquirers of the Non-proficiency of Hearers under the Ministry, we may assign this Fifth Cause.  
5thly, Some are Hearers by the way side, where the Word is sown, but when they have heard, Satan cometh immediately, and taketh away the Word that was sown in their Hearts. Some hear by Chance, and 'tis more than so, that they edify not at all with it. They stroll about like Vagrants, and light upon the Word of God, as on a thing they thought not of, and part with it as easily. They come without Design, without any Consideration, or Preparation of the Heart; and as the sour cannot scatter with so even a Hand, but some will fall by the way Side, besides the Furrows and prepared Ground; so the Voice and Words of the Prophet will reach some that are as ill prepared to hear it, and who make so short and little use of it, that they can hardly say they lost it. It is no difficulty for Satan to snatch that away, they found at unawares, and cared so little for, and held so weakly and so slightly. 'Tis true indeed, that these unthinking stragglers are sometimes caught by something accidentally delivered to them, and from a wavering and uncertain Faith, and loose Morals, are suddenly reclaimed and fixed, both in their judgement, and a steady Course of virtue and Obedience, but this is such an extraordinary unusual Operation of the Spirit of God upon the mind, that as there is no promise of it made to any one, so there ought to be no Expectation of it. The least that any one can bring towards his Edification, is an Intention and Desire of being edified; No one in Reason can expect to be so benefited against, or without their Will and Inclination. But neither is a previous bare Intention only to be edified sufficient, for many come with this, and yet return as empty as they came: It is also necessary that some after-Care succeed, for Satan like a bide of prey cometh immediately, and takes away the Seed, scarce covered over, that was sown in their Hearts; diverts them presently, and will not suffer them to meditate or think deliberately on what they heard. He hates Consideration in the Sons of Men, and knows it is his mortal Enemy, and in a little time would overthrow his Kingdom, and therefore uses all his art and cunning to prevent it.  
Another sort there are, our Saviour tell us, of Auditors that are represented by the Seed falling on the stony Ground; Those hear the Word, and anon with Joy receive it, but having no Root, endure but for a time, for when Persecution or Affliction ariseth because of the Word, they are presently offended. Abundance of People come to Church with very good Designs and Purposes, and behave themselves well and devoutly there, listen attentively, and are very much affencted with what they hear, and steadfastly purpose to put in practise what they find so applicable to, and what concerns themselves. But when they come to make the Experiment, and put their good Resolves in Execution; the hold that Ease and Pleasure have taken on them is not easily let go; the Difficulties and Severities of Virtue and Religion stare them in the Face, and appear so formidable and unacceptable to human Nature, that they immediately give up their better Resolutions, and fall again into their usual Courses. They hear with Joy, and receive with Joy, and apply with Joy, and resolve with Joy to profit themselves of what they hear, but the Afflictions of Repentance and Obedience, of Mortification, and the want of what they have so long been used to; the Persecution of Delight and Pleasure that continually pursue and haunt the Mind; in a word, the leaving off delightful things, and taking up unusual and unacceptable Ones, is a great Cause of Non-Proficiency; the Doctrine is agreeable to Reason; they see itis great Convenience and Necessity indeed, but the Difficulty of the practise, spoils all, and sets them back again, and leaves them as their Resolutions found them; they would be admirable Christians, if nothing but Consent of Reason and judgement were wanting; if they might live as they desire and do, without forsaking what they like, and taking up with what they like by no means: if believing what we say and firmly purposing to act accordingly, were to edify, they would edify most abundantly; but as to practising what they hear, they say with Naaman. The Lord pardon them in that thing.  
Another sort of unprofiting Hearers, are represented by our Saviour by the Seed that fell among the Thorns— Such as hear the Word, And the Cares of this World, and the Deceitfulness of Riches, and the Lusts of other things entering in choke the Word, and it becometh unfruitful. The former would have profited but for Pleasure, these would be edified but that Gain and Business hinder them. They hear right, and understand and apply right, but their minds are estranged and carried off, by their intense Desires of growing Rich, and by the Multiplicity of their Concerns, and clutter of Affairs. The World has taken such hold and fastening on their Hearts, that when they find themselves moved by any thing we say, and are inclined to loosen and relax, to mind their better and more lasting Interest, it still throws out some bait or other to detain and keep them, some weighty thing or other interferes, and either voids their Resolutions quiter, or else defers them to a more convenient Season, which gives another like-Temptation Means and Opportunity to enter, and obtain its day of hearing, and so the Life is lost in a circled of Resolutions and Defeats, in Promises and stedsast Purposes, and could Complaints for want of Opportunities. As the Prophet accuses in the Text: With their Mouth they show much Love, but their Heart goeth after their Covetousness. They are sensibly affencted with what they hear and learn, and like it very well, and express their Liking in Desires and Resolutions to observe and practise it, but their Hearts, when they come to trial, fail them and deceive them, and can't be disentangled from their Business and the Prosecution of their gainful Callings, and Designs. When their Minds aspire to heavenly things, this fatal Poise and Tendency to worldly Wealth, clogs them and drags them downward still, although against their Reason and Resolutions; and if this Son's Preferment and that Daughter's Fortune were secured, they could attend on God without Distraction; they would then forsake a vain and sinful World, and its deceitful Riches, and lay up better and more lasting Treasures in a better place, where neither Moth nor Rust doth corrupt, and where no Thieves break through and steal; but before this comes to pass, the Man grows old, and sees his little Images in Children's Children, and Nature quickens him again to greater Fondness, and they must have their Portions from new Toils and new Anxieties, and the Cares of this World begin again, and the Deceitfulness of Riches chokes the Word that h●th so oft been heard with Joy and Gladness, and notwithstanding all his Approbation and his Resolutions to improve, yet it becomes unfruitful.  
I know not well, how proper you may think it to assign such Causes of Men's Non-proficiency under the Ministry of Preaching, when the Pretence and End of Preaching is to remove those Causes and Impediments: It looks as if Physicians should excuse their ill Success, by assigning such and such Obstructions to the Energy of their Medicines, when 'tis the proper business of their Art and Calling to remove those very Obstructions; it may rather seem to betray the Weakness of the Word of the Lord, to say that the Lusts and Pleasures, the Cares and Love of Riches hinder it from being fruitful, when 'tis that Word itself, that is to mortify those Lusts, subdue those Longings, remove those Cares, and kill that Love of Riches at the very Root. To this we must say, that however powerfully and strongly the Spirit of God may sometimes operate on the Souls of Men, work off their Hearts, and Inclinations from the Riches or the Pleasures of this Life, and change them unaccountably and almost in an Instant, which no one can deny has sometimes, in sums Cases, happened; yet this is extraordinary, and no where promised, and therefore no where to be looked for, or depended on; it is like mighty, unexpected, undeserved Favours to be accepted with all Joy and Thankfulness, and to be carefully improved to all Advantage, but 'tis what no one else must look for, though in the same Condition, and the same Necessity. The ordinary and usual Way, is arguing and enforcing People's Duties, by their proper Motives; showing the Reasonableness, Convenience and Necessity of their performing them, which must for its Effect depend upon the Grace of God, and on the Will, Capacity, and Teachableness of the Hearer. So that in the ordinary Conversion of a Sinner from the Evil of his Ways, these three are unavoidably concerned.  
First, The Minister must do his Part, which is to show the Unreasonableness of the Ways of Sin, the natural Turpitude and unagreeable Deformity there is in 'vice, how opposite it is to the Natural Light within, and to the Dictates of our Conscience, how prejudicial to them as they are Men, and live in this World, with Respect to bodily Health, to Reputation, and a good Name, and to their thriving in their Callings. Next to the Reasonableness of Virtue and Obedience, he can only show the Convenience and Necessity of complying with the Will of God; the Peace and Pleasure and Content of Mind that constantly attends the doing it, together with the ineffable, eternal recompense that follows it, hereafter. Or on the other Hand, the Pain, uneasyness, and terrible Anxiety of Heart, the Affliction of a fearful and suspicious Mind, the Reproaches of Reason, the Remorse of Conscience and that Hell on Earth that constantly attends the guilty and the obstinately disobedient, together with a fearful looking for of judgement, that will certainly consign them over to Pains and Sorrows that will know no Measure nor no end. This is all the Minister can do, to urge Men to their Duties by their Fitness, by promises and threats, and by whatever other Motives are contained in holy Scriptures, to press them in, and out of Season, and to contribute all he can, to their producing their Effect. And though there may be mighty difference in the Way and Manner of proposing things, that some Men do it much more forcibly, and clearly, and convincingly, than others, and in a much more acceptable Way, yet even the best of them can do no more than just propose, and lay these things before them; Paul may plant and Apollos water, but 'tis from God that the increase must come; there is both need of his preventing and assisting Grace, and 'tis from him we must expect the Blessing. 'Tis certain that without him of ourselves we can do nothing, but it is as certain that he never fails what Grace is necessary and sufficient for that purpose, if Men will use their best Endeavours, and employ his gifts as he shall order and direct them. wherever any thing depends, for its Effect, on God and Man, in Conjunction, and Co-operation together, we may be sure that God is never wanting to perform his part, if Man will do but his; and though it may be difficult( in many Cases utterly impossible) for any one to know, or to describe the Methods and the Measures of God's Grace, in working on the Hearts and Minds of People, to Conversion, yet of this we may be sure, That Work it does, unless we ourselves put some Hindrance and Impediment in its Way; and of this we may be also full as sure, That the Operations of his Grace, and holy Spirit, do not at all depend upon our Knowledge or our Understanding how and when they operate: And that therefore, there is no expecting or attending till it operate, that we may ourselves begin; for Grace, like the Kingdom of God, comes not by Observation; but we must do our Duty, all that possibly we can, ourselves, and God will not be wanting. So that no one can excuse or cover his Continuance in Sin, upon Pretence that the Grace of God will not help him out; that, for his Part, he is very willing, and uses his utmost Endeavours to extricate and disentangle himself, but that the Grace of God is wanting to him, without which he cannot stir: That's true, That without the Grace of God he cannot extricate himself, but it neither is nor can be true, that if he be himself willing, and uses his utmost Endeavours, that the Grace of God will fail, for it is by God's Grace that he is willing, and by God's Grace that he endeavours thus to free himself; for naturally and of ourselves we are  told, we can neither will, nor do any thing of that Kind: and the applying all such Arguments and Motives to our Duty, as it hath pleased God to reveal to us, and the using all those Means and Instruments which he discovers to us, and designs for those good Purposes, is using and improving of the Grace of God, that Grace that is ordinarily requisite and necessary to Conversion. So that the Guilt at length will unavoidably devolve upon the Offender only. God cannot possibly be wanting, the Prophet cannot easily, ( i.e.) so far as to excuse the Offender, and therefore Men themselves are only chargeable, and they must look at home, for their Conversion, or their Condemnation: From all which it will appear, that though the Objection be so far true, that it is the Work of God's Word, and proper Business of the Preacher to cure these Evils, to remove these Obstacles, and to subdue these Lusts and evil Appetites that hinder the Word of God from taking its Effect, and to reduce the disobedient, and reclaim the wandring Sinner from his evil Ways, yet it is by no means true, that it is derogatory to the Grace of God that it works not forcibly and irresistibly upon the Minds of Men to their Conversion; nor to the Power of God's Word in the Mouths and Sermons of his Messengers and Prophets, that their preaching and endeavours prove so ineffectual and unedifying; since all the force they either do or can use, is natural and moral Suasion; they can but stir the Passions and Affections, and work upon the Reason and Understanding of People by suitable and proper Arguments, and whether they shall do that, depends very much upon the People themselves, but whether, when that is done, it shall prove effectual, ( i.e.) shall influence them to practise, depends entirely on them. They can, but like Physicians, prescribe a true and proper Medicine, and tell the Dangers of continuing in that evil State, but still the Use and Application of this Remedy depends and will depend upon the Patient.  
It remains, That I make an Inference or Two from what hath been said, and so conclude. And,  
First, Since it is plain from the constant, ordinary, and usual Method of God's proceeding in the converting and changing the People's minds, that they must, to make them blamable and punishable by him, be at Liberty, whether they will receive Instruction or no, and practise afterwards what they shall be convinced becomes their Duty; since it is plain, I say, they must be at their Liberty, it is also plain that the Fault must lye upon themselves, and that they have it in their power to mend; and since all the Causes that either have been, or that can be reasonably assigned for People's Nonproficiency under the ordinary and standing Ministry of Praching, are such as do entirely depend upon the People themselves, there is no longer Time allowed for their inquiries why, and their Complainings that they do not edify and profit more: For now the Power is in their Hands, and such a Power, as may be for their Edification, or Destruction: Life and Death is set before them; the Bread of Life, the Word of God; that as they choose, and use it, will be sure to prove either the Savour of Death to Death, or else the Word of Everlasting Life and Health: And therefore there is need of all their Care and Diligence in Hearing and Attending, Treasuring up, and Practising their Duties, that they may not come together for the worse, but better. As therefore every Body owns they come to Church with a Design to hear, and be instructed in, what they know not; or to be put in mind of what they knew, but had forgotten, and to be moved to practise it; so the least that they can do in common Kindness to themselves, is, to see they do not lose their Labour: But when it is moreover a Business of the Greatest Moment and Importance in the World they are about, they are obliged undoubtedly to hear to purpose, and, to that End, to come with Minds prepared to hear the Truth, and to receive it kindly, though it thwart their nearest Interests, or their dearest Inclinations; to lay aside all Prejudice and Prepossession, either against Men's Persons, or their Doctrines, and to attend alone to what is said, and weigh its Reasonableness with Candour and Impartiality, according to the Truth, and its Conformity with Holy Scriptures. Men must not judge of either Prophets, or their Doctrines, by their own Affections or Desires: They must not do as Ahab did by Micaiah; I know, saith he, there is one Micaiah, the Son of Imlah, by whom we may inquire of the Lord; but I hate him, for he doth not prophesy Good concerning me, but Evil. The weak Prince had no regard to the Truth at all, but had rather be deceived, than not pleased; and hated him, because he prophesied unacceptable Things. Men must not look to be indulged in Things unlawful, and forbidden by God; or that his Message should not be delivered openly and plainly, though it would wound their Ears, and pierce their Hearts with many Sorrows. He ill becomes his Character, and little understands the Nature or the Dignity of his Calling, that will for Interest or Ambition, Fear or Favour, Love or Hate, dissemble in these Matters: And he is lamentably over-run with Fondness to himself, that would be for the present cheated into Peace, and false Security, and knows it cannot last, but that his Dream will quickly end, and he shall wake in lasting and substantial Misery.  
As it is the Prophet's Part to say with that Micaiah,( when he was tempted to delude the King with soft and pleasing Prophecies,) As the Lord liveth, what the Lord saith unto me, that will I speak; so is it to be the People's Part to answer as the Children of Israel did to Moses, when he had been telling all the Words and Judgments of the Lord, to say, All the Words which the Lord hath said, will we do, and be obedient.  
You are not to consider whether what we say be acceptable to Flesh and Blood; whether the Doctrines we deliver be consistent with your Profit, or your Pleasure; whether they across your Interest, or your Inclination, nor any thing besides; but whether God hath spoken by us, whether the Things we say be so, or no, in Holy Scriptures; whether the Duties we exhort to be so much your Interest and Concern to follow and perform, as we persuade; whether such Peace and Satisfaction here, and such Eternal, excellent Rewards hereafter, are assigned and promised to your Faith, and your Obedience; and whether such amazing Punishments and Pains in Everlasting Fire are treasured up against the Day of Wrath and Retribution, for the ungodly Unbelievers and impenitent. And if you find these Things are so, you will make the Inference with St. Peter; What manner of Persons ought you to be in all holy Conversation and Godliness? And see the great Necessity there is of complying with St. James's Advice, To lay a-part all Filthiness, and Superfluity of Naughtiness, and receive with Meekness the engrafted Word, which is able to save your Souls. To be Doers of the Word, and not Hearers only, deceiving your own Selves.  
Secondly, If it was thus even with Ezekiel and the other Messengers of God, with Moses and the Prophets, with Christ himself and his Disciples; if they had Reason to complain of their unkind Reception in the World, of the Hardness of People's Hearts and Unbelief, and of the little Fruit they found of all their Care and Labour in performance of their Offices; if Men were deaf to all their Charms, charmed they never so wisely, warmly and affectionately, there is less need that any now-adays, the faint and feeble Imitators of their Zeal and virtue, should complain of their hard Fortune upon these Occasions. It is, in truth, a very great Discouragement in itself, to see such ardent Longings after People's Benefit, such zealous Prosecutions of it, in such painful and industrious manner, prove so ineffectual as they oft-times do. But though it may be Matter of Complaint and Sorrow, yet it is none of Fear, or of Repentance, when they do their Duty: They have these great Examples set before them, as well for their Comfort, as their Imitation, that they should follow them in the careful and Conscientious Discharge of their great Office, and leave, with them, the Issue in the Hands of God; well knowing, that whatever be the Event, they shall be judged with righteous judgement, and shall receive a glorious recompense at God's Hand, for all their good Designs, and good Endeavours, although the Folly, or the Obstinacy of ungodly People may have frustrated them both.  
The Labours of the Prophets have a Three Fold End— The First, and best, and most designed by God, is the effecting his good Purposes in bringing People to Repentance and Salvation; the Second is the discharging of their Duties, and the exemplifying their Obedience in the several Instances of his Commands, and the saving of their own Souls. The Third and last, and the most lamentable one, is, the justifying God in his Judgments, and vindicating him in his Inflictions; that all Pretence of Ignorance, and Inability, and of Forgetfulness, may be destroyed by their Instructions, Admonitions and Reproofs, and by their frequently repeated Cries and Calls, both in and out of Season, to Repentance, that Men may carry Condemnation in their Bosoms to the Day of Doom, and acquit their Judge before the World of Men and Angels. That they( as St. Austin somewhere says, with which I will conclude) who will not glorify God's Mercy in the ●mendment of their Lives here, may glorify his Justice in their Punishment hereafter.  
FINIS.   

Pag. 8. line the last, for damp red damps.   

A Sermon Preached before the Queen, at White-Hall, on February the 12th. 169.  
A Sermon Preached before the Right Honourable the Lord Mayor and Court of Aldermen, at St. Mary le Bow, on Friday the 11th. of April, 1692. Being the Fast-Day.  
Another Sermon Preached at Guild-Hall-Chapel, December the 11th, 1692. before the Right Honourable the Lord Mayor and Court of Aldermen.  
All Three by W. Fleetwood, Chaplain in Ordinary to Their Majesties.  
All Sold by Thomas Newborough, at the Golden-Ball in St. Paul' Church-Yard.