A Discourse OF PROFITING BY SERMONS, AND Of going to HEAR, where men think they can PROFIT most.  
LONDON, Printed for T. Basset, at the George in Fleetstreet, B. Tooke, at the Ship in St. Paul's Churchyard, and F. Gardiner, at the White-Horse in Ludgate-street. 1683.   

A Discourse OF PROFITING by SERMONS.  
AS there is nothing that all good men more desire, nothing that they more hearty seek and endeavour, than a happy reunion of all those with us, who have rend themselves from us (which we should reckon to be one of the highest blessings that God can now bestow upon us) so there is little hope of seeing those desires and endeavours satisfied, while the smallest Scruples seem a sufficient cause to hinder many People from joining with us.  
But among all the Reasons that I have heard alleged for leaving our Churches, this seems to me to be the weakest and most ungrounded, That our Ministers are unedifying Preachers; for they cannot profit by their Sermons. Which, I am informed, is so commonly objected, and some lay such weight upon it, and it carries with it such a show of Piety (it being a very commendable thing to desire to be the better for every Sermon one hears) that it is thought to be worth some body's pains, to try to remove this unjust Prejudice which too many have entertained against the most instructive and useful Sermons, that, perhaps, are preached any where in the Christian World.  
This may seem too high a commendation; but it is the judgement of more indifferent persons than we are, on either side: of strangers I mean, who have seen the World; and having learned our language and heard and read the Sermons that are commonly preached and printed in this great City, affirm there are not the like to be found in any Church whatsoever. God grant we be not deprived of such singular helps by our contempt of them; and that our Candlestick be not removed out of its place, because we withdraw ourselves from the light which it holds forth to us.  
Of which we are in very great danger, if not knowing what it is truly to profit by Sermons, we make no progress at all in the state of Christianity: but deceive our own Souls in a vain opinion of our acquaintance with God, and our blessed Saviour, and the Mysteries of the Gospel, which have little or no effect upon our hearts and lives.  
I do not pronounce this to be the case of those who object to us, that we have an unprofitable Ministry: but I doubt not to demonstrate, that the Sermons which are generally preached by the Ministry in this City (to whose inhabitants I principally writ) are such that they may profit by them, if it be not their own fault: and then leave them to judge of themselves as they see cause.  
I suppose we are all agreed, or may easily agree, what it is to profit by Sermons: for we agree that the Holy Scriptures contain all things necessary to our Salvation; and therefore when they are rightly opened, and duly applied in a Sermon, so that the Hearers improve either in Christian knowledge, or in Faith, or in well-doing, than they profit by that Sermon. Now if any man do not improve in these, by the help of the Sermons, which he may hear in our Churches, and the fault lie in the Sermon; it must be either in the matter of it, or in the manner: for none, I presume, will be so bold as to affirm, that God's Spirit doth not accompany a Sermon, which wants nothing belonging to either of these, the Preacher also being duly qualified. And, thanks be to God, there are none that dare now complain of an Idle, Scandalous, Insufficient Ministry about this City: but instead of that, they, that were wont to have those words in their mouths, have taken up the complaint of an Unedifying. Whereby we have gained this great Point, That they have no colour to pretend the Person who preaches is unsanctified, and therefore God doth not bless his Ministry: but the fault must lie (if there be any) in the Sermon itself; and that in the matter of which it consists, or in the manner of its delivery.  

I.  
And as for the former of these, I can scarce think that any Dissenter, when he seriously considers, will except against our Sermons upon that account; they being taken out of the Holy Scriptures (which are the foundation of our Religion) and with such care to find out their true sense and proper meaning, that perhaps they were never more clearly opened, and rightly applied, than they are now a days in our Churches. I am sure, All that heavenly Truth which was delivered to our first Parents when they were about to be expelled out of Paradise; which God repeated in his Promises to Abraham, Isaac, and Jacob; which he shadowed and confirmed in the Law of Moses; illustrated by the Oracles of the Prophets; and finally fulfilled in the Incarnation, Birth, Life, Death, Resurrection, and Ascension of the Son of God; and dissused by the Preaching of the Apostles and the Power of the Holy Ghost, all over the World; is there so fully and distinctly taught, that we may safely say, the whole Counsel of God's Will is at one time or other faithfully declared among us.  
And as that is declared completely; so little else is meddled withal: matters of controversy being as rarely handled in our Pulpits, I believe, as in any place of the World: unless it be those which the present State of things, sometimes makes absolutely Necessary, to fortify the People against Popery, and against Separation: yet even these are not so often treated of, as matters of general concernment to all Parties of Christians whatsoever. For the great drift of our Preachers seems to be, to instruct the People in the Truth, and to make them good (particularly to give them right notions of God, which are the very bottom of all Religion) knowing that Errors and Superstitions will fall of themselves, without a particular confutation. For they are supported by nothing but ignorance and naughty affections; which will uphold them against all the Arguments whereby they can be assaulted; unless men's minds be informed and possessed with such a right Sense of things, as altars their Wills and Affections, and turns them to an unfeigned love of God and Goodness.  
Which seems to me to be the aim and scope of the Sermons which are generally preached by our Ministers: and which is so well performed, that we need not fear to affirm, there is nothing necessary either to make men truly knowing in the things of God; or to work belief in them; or to confirm them in the Faith; or to direct them in their practice of what they know and believe; or to excite them to follow those directions, and to live according to the Laws of the Gospel; or to satisfy material Scruples; to resolve doubts and cases of Conscience; to comfort disconsolate penitents, and awaken drowsy sinners, or any thing of like Nature: but may be met withal in our Churches, so fully, solidly, and judiciously handled, that men need go no whether else for Edification; if that be the thing they truly desire, and sincerely seek and endeavour.  
For what truth can they learn any where else, which is not to be learned, if they will attend upon God's service there, in our Churches? what Motives to believe, or what Arguments to convince men of their Duty, which are not there represented, and pressed? What Vice is there, which doth not there receive just Correction? What Virtue that is not there most strongly recommended? which of the promises are not there applied to the Hearts of the faithful? and where can men have better means of knowing the terror of the Lord, as the Apostle speaks against all the impenitent and disobedient? And if men cannot profit where such things as these are constantly managed, to as much advantage, as the skill of the Preacher will enable him, I am sure the fault must lie somewhere else, than in the matter of the Sermons.   

II.  
Yes, will some say, we allow the matter of them to be good enough: but the manner of them is such, that we cannot reap the like benefit by them, that we do by other men's preaching, who cannot conform to the Church of England. Which if it be a just Exception, the fault must lie either in the composition of them; or in their delivery after they are composed.  
1. Now if the composition of them be faulty, it is because their Method is not clear and perspicuous; or the Language not plain enough to convey the Sense of them to the mind of the Hearers. Neither of which, I am confident can be truly charged upon them. For never did men more endeavour orderly discourse, and aim at plain, unaffected Speech, than they do now in the Church of England: where good Sense, in the most easy and familiar Words, is now looked upon as the principal Commendation of Sermons.  
Some indeed, I have heard, find fault with our Sermons for not keeping the old method (as they call it) of Doctrine, Reason, and Use: which is altogether unjust as well as frivolous. For there is no man that balks that Method when it is natural; but rather chooses it, because it hath been common, and is easy and useful. As for example, if any man among us, were to preach upon this text, Corinth. XIII. 13. And now abideth Faith, Hope and Charity; these three: but the greatest of these is Charity; He would, without doubt not only observe among other Doctrines, the pre-eminence of Charity: but also give the best Reasons, he could think of, why it ought to be highest in our Esteem, and our Affections too; because it is the very end of Faith and Hope; and because it makes us like unto God, which Faith and hope do not. And after such like things, he would likewise make that Use of this Doctrine, which the Apostle himself doth immediately in the very next words (Verse 1. Chapter XIV.) pressing every one to follow after the Love of God and of their Neighbour: to follow it earnestly and vigorously, and never cease their pursuit till they feel their Hearts possessed with it: not contenting themselves merely with believing, but being so affected with it, that they attain the end of their Faith, which ought to Work by love. Nay, he would wish them to examine and prove their Faith by this, whether it be likely to save them or no. For if it leave them short of this Charity, it will leave them short of Heaven: for it is Charity alone that hath any place there. And who would forbear most pathetical entreaties here, to be very serious in this search: there being so much Pretence to Faith in the World, and so little Charity to be found there. To one sort of Faith especially, which is the apprehension of Christ's Merits, and application of them to themselves, which every Body makes bold withal, whilst very few have any thing of that Charity which St. Paul describes in the Chapter before named, of that long suffering and kind Charity; which envieth not, which vaunteth not itself, (or is not rash) is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no Evil; (but taketh things in the best Sense, and puts the fairest Construction upon them) in one Word, makes a Man inoffensive not only towards God but towards Men of all sorts, high and low, rich and poor; that is, to the whole Church of God.  
The like I might say of all other Subjects of the same nature, which lead him that handles them into this Method. But sometime the matter to be treated of is such, that there is no other Reason to be given of it but only the divine Revelation, upon whose Testimony we receive it; as we do, that Jesus Christ is the Eternal Son of God, begotten of his Father before all Worlds. The Uses of which I never heard any Preacher amongst us fail to make, both for the begetting Reverence towards him, Faith in him, and Obedience unto him.  
But what need is there of so many Words about this method of Sermons, when the ancient Doctors of Religion, it is munifest, did not mind it, nor any other? But spoke to the Business before them, without observing any constant Rule at all in their Discourses: and then it is apparent People profited by Sermons much more than they do now, when they are most artificially contrived. And it would be an inexcusable Sin in those that should leave our Church, did the Ministers of it only open the Sense of the Epistle or the Gospel for the day (or any other portion of Holy Scripture, as St. Chrysostom was wont to do) without making particular Observations, or concluding all with distinct Uses (as the manner now is) but only with a general Application, pressing what they thought most material, or what the necessities of their People most required.  
By which way of preaching if Men can receive no profit, they must lay the Blame somewhere else than upon the Composition of the Sermon, or the manner of its Delivery either, which is the next thing to be considered.  
2. Now here two things are found fault withal: first, That our Preachers are not vehement enough in the Delivery of their Sermons; secondly, That they read them.  
For the former of these, it is not true: where the matter in hand is of great concernment, and requires more than ordinary earnestness. which ought in reason, to be reserved for some certain Occasions, and not be spent upon all things alike: for than it loses its effect at that time, when it would be most seasonably and usefully employed.  
But there is a great mistake in that which men call vehemence: which ofttimes consists only in the strength of the voice: which neither all your Preachers, nor all ours are endowed withal. And if they were, would be but noise; without good Sense: which will move attentive minds, as much as a loud sound affects men's Ears.  
Add to this, that there is a natural heat also in some men's tempers, which makes them speak vehemently; with such a warmth as hath the appearance of much Zeal: when they are nothing near so deeply affected with what they say, as some men of more sedate and cool tempers are, whose Judgement operates more strongly than their Passions. And these men surely may be very serviceable for Illumination of the Mind; with such force of Argument as will certainly move the affections vehemently by the help of serious Consideration: without which if any affections be raised, they are little worth; and will not last, but vanish as soon as that blast is over which stirred them up.  
And this difference of temper is observable in your men, as well as in ours: and therefore this can be no hindrance to Edification among us, no more than among you.  
As for reading of Sermons, it is not universally used: but there are those among us whom God hath blessed with such strength of Memory or readiness of Conception, that they need not the help of any Notes at all in the Pulpit. And others do not tie themselves to them, so as never to look off the Book; but only assist their Memory by them sometimes. Whereby the Auditory is assured that they hear nothing but what hath been beforehand considered and digested: and the Preacher himself also is secured that he shall not forget any thing of Moment which he hath prepared; and that no Expression slip from him on a sudden which may prove indecent or imprudent. As for those whose weakness of Memory, or their great Modesty and Fear of being out (as we speak) compels them to keep their Eye constantly upon their Notes; as they and others have the forenamed advantages by it, so no man can be in the least prejudiced by it, who will but turn his Eyes another way and not look upon the Preacher. Then the Sermon will sound as well as if it were all pronounced without Book: or if this make it unprofitable, by the same reason the Holy Scriptures become unprofitable, when they are read out of the Bible; and they also must be got without Book, to make them edifying. Nay, this exception will lie also against some of your own Preachers of great note, who read every word. I am sure they did so heretofore, and this was then thought no hindrance to your profiting by them: or if it were, you heard them when you could not profit by them, so as you could by those that did not read. And so you may do now by our Preachers of this kind, nay so you ought to do: when you have nothing to say against them, but what they are equally chargeable withal whom you highly commend.   

III.  
But after all, I have some reason to fear that when men complain they cannot profit by our Sermons, they mean nothing by profiting, but that their affections are not moved in the hearing of them, so as they are by the Sermons of Nonconformists. Unto which I have many things to say if this Paper would contain them: but it will be sufficient to touch only upon these three.  
1. That men have several Talents, both among you and among us: which are all very profitable. Some for informing the Judgement; others for moving the Affections; and others (which is most desirable) for both: you are not able to say that all yours move you so as some do: and yet you make such account of all, that it hath ever been looked upon as a very disorderly thing among yourselves (and worse than that I shall prove by and by) for People to run from their own Minister to hear some other (though of the same way) merely to have the affections more moved. Because,  
2. This alone is so far from profiting by Sermons, that it is very great unprofitableness, to be moved by a Sermon, and do nothing thereupon, but only commend it. That is, to be tickled and pleased a while, but not altered nor changed a whit: or to be warmed perhaps a little for the present, and then left as cold as a stone, without any spiritual life, or endeavour to be the better.  
3. But the great thing of all is this, that affections raised merely by the earnestness of the Preacher, at present in the hearing of a Sermon (and it is well if the affections which some People speak of, be not motions which they feel merely from the tone of the voice, as from a taking phrase, a similitude or some such trifle) are nothing comparable to those, which we raise by God's blessing upon our own serious consideration, when we reflect upon what we have heard, which sort of most excellent affections, the Sermons that are preached in our Churches, cannot fail to produce, if you please but to attend to the matter of them and press them upon your Hearts: Nay, your Judgements being well informed, it would not be hard for you (if you would but take a little pains with yourselves) to excite such affections unto that which you know to be your Duty, as would abide and remain; when the others that were excited in the hearing of a Sermon, are gone, and quite vanished, and can never be recalled, but by your own serious Meditation upon those Divine Truths, which entered into your Mind, and would have touched, nay pierced your Hearts, if you would have brought them thither, and held them close to your Consciences.  
Which ought to be every Christians care more than I doubt it is, in order to their profiting by Sermons; and that they may not be barren and unfruitful in the Knowledge of our Lord and Saviour Jesus Christ.   

iv  
And now it is time for all those who are concerned in what hath been said, to apply it to the present case, and going down into themselves to inquire where the fault must necessarily lie, if the Sermons preached by our Ministers have proved unprofitable to them; which supposeth, that they who object this against coming to Church, have come heretofore, at least to the Sermon; but went away, and came no more, because they reaped no benefit thereby. Else, how can they pretend that our Sermons are unprofitable if they never heard them? Now I have demonstrated, that the blame cannot be justly cast upon the Sermons, which in themselves are every way fitted to do Men good: and therefore we must seek for the cause of this Unprofitableness somewhere else; and where are we so likely to find it as in those that heard the Sermons? Whom I beseech, in the Fear of God, by whose Word we must one day be all judged, to consider with themselves impartially, and to ask their Consciences such Questions as these.  
1 Quest. Had you not some Prejudice in your Mind against the Person of the Minister whom you came to hear, either upon the score of his Conformity, or of his strictnoss in it, or some other account? If you had, and carried it along with you, there is great Reason to think this made his Pains unprofitable to you; because you could not hear him with that indifference which you would have heard another man withal. But looking upon him perhaps as a , (as the Language of some hath been) a Formalist, or one who you presumed beforehand had little or nothing of the Spirit in him, you minded not so much what was said, as who said it; and disliked those things which out of another Mouth you would have accepted. For if such Prejudices as these be not laid aside, they bar the Heart so strongly against the most excellent Instructions, that though an Angel from Heaven should deliver to us the most important Truths, yet, we taking him for a Minister of Satan, it would stop our Ears against him, and make his Message ineffectual.  
2 Quest. Or might not this be the reason of your reaping no benefit, that you came to Church but once or twice, and concluded too hastily there was no Good to be got there; being willing also perhaps, to have this excuse for absenting yourself wholly from it: whereas if you had constantly attended our Ministry, you might have found yourselves so much improved thereby, as never to have thought of leaving the Church upon this account, that you could not profit in it. Make a Trial now (for it is not too late, I hope, if you can shake off all Prejudices) and for some time continue diligent Auditors of the Minister of your Parish; and that which at first may seem to you dull, or hard, or obscure, will, after you are used to it, be clear, easy, and awakening: when you are acquainted, that is, with his Method, his Style, his way of Reasoning and Discourse, (as well as accustomed to his Voice) which you cannot be in an instant, or at the first hearing. For the Scriptures themselves are obscure and difficult, to the best of us, in abundance of places, till by Conversation with them, we grow acquainted with their Phrase, manner of Speaking, Arguing and Connexion. And if God's Word had been generally used, as some among us have treated his Ministers (rejecting them, I mean, because they did not presently apprehend them) it had been thrown out of all men's hands long ago as an unprofitable piece.  
3 Quest. I desire such further, to examine seriously and recollect themselves, Whether the thing that made them first forsake our Ministry, as unprofitable, was not, That when they came to Church the Preacher happened to treat on some Subject cross to their Opinion? Which hasty Persons (who consider not what different Apprehensions men may have in many matters, and yet agree well enough together) cannot brook; but presently fling away from those that contradict them, as if they contradicted God himself. Whereas, if they would have had Patience, they might have profited even by such Discourses; either by being convinced of their Error, or more confirmed in that which they took for truth; being able to answer the Arguments brought against it.  
4 Quest. But (that which is worse than this) the Minister was perhaps upon some distasteful Subject when you chanced to go to Church, and happened to treat of such matters as you love not to hear of, though more necessary, it may be, than many others, for this very Reason, that because of their Ungratefulness they are seldom handled. Will you not be angry nor lay aside this Paper and read no further, if I give an Instance or two? Which I mentioned for no other Reason, but because I know some have taken offence (as they call it) at such Doctrines, and aught, if it be possible, to be better taught. Was he not preaching, I mean, about Schism, or Disobedience to Governors? It is certain there are such Sins, which are very heinous and dangerous every way: and therefore, no faithful Servant of Jesus Christ, can, with a good Conscience, balk the treating of them some time or other. And suppose he that treated of them when you was at Church extended the Duties of Unity and of Obedience further than you desire, might not you, for all that, have profited very much by what was said upon those Subjects?  
I believe sober Men among you have heard some of your own Ministers speak harder Words of Conformity and Conformists than you would have had them, and yet you did not for that Reason leave them, but still fancied you could profit by them; even by what they said on that Subject of Conformity. And therefore you would do well to search and try what account you can give of taking such distaste at the established Ministry, as to forsake it upon their pressing some things, which are most certainly Christian Duties, with greater strictness than agreed with your present Inclinations.  
And I the rather beseech you to consider such things as these; because it is a common thing to hear Men and Women of your way to complain of their unprofitableness under Ordinances, of the Deadness of their Heart in Duty, and their Barrenness under the most powerful means of Grace: which arises perhaps in those Minds that are well inclined merely from a natural Dullness or Indisposition, which makes them unable to attend, or to remember, and keep in mind, as they desire, what they have heard; and therefore moral Indispositions (such as Prejudice, Passion, Disaffection to the way of Worship, or to any Christian Doctrine) will much more make men unapt to receive any Impressions from what is said to them; though in itself never so good, and fitted powerfully to affect the Heart, were it but entertained with an honest Mind.  
So that if you complain of Deadness and Unprofitableness under the Ministry of our Church, it is no more than a great many of you do of the like Barrenness under your own; but proceeding, it is to be feared, from a worse Cause; of which in Reason you should suspect yourselves to be guilty, rather than conclude so suddenly as you do, our Ministry to be unedifying.   

V  
The very same may be said to those who fancy, that though they can profit something by our Ministry, yet they can profit more by others. They ought in Conscience to examine whence this Conceit ariseth; whether it do not proceed from Prejudice, from Disaffection, from Disgust at some Doctrine which they love not should be touched, from their seldom attendance upon the established Ministry, from their careless hearing when they were there, or from the hasty Sentence they pronounced against it before a sufficient Trial. And withal, they should consider what they mean by profiting; whether really and truly they are not more earnestly pressed in our Congregations to be thoroughly good and virtuous, to take a strict care to please God in Thought, Word, and Deed, than they are in those where they imagine they profit more; because they are entertained there, perchance, with more pleasing Subjects, than this of their whole Christian Duty.  
I only suggest this, as a thing to be most deeply pondered, and do not accuse you to be guilty of such Falseness to your own Souls: but this I must say, That if you do not grow more holy, harmless, and unreprovable in your common Conversation, if your Passions be not better governed, if your Tongues be not more strictly bridled, if you grow not more humble, less conceited of yourselves, less confident of your own Understandings, more fearful to offend God by censuring, rash judging, disrespectful Behaviour to your Betters and Superiors, and such like things, you do but deceive yourselves with an Opinion of profiting more by the Nonconforming Ministry than by ours. Upon which if you would attend with a Mind to improve in these great things, I am well assured your profiting might appear to all men as well as to yourselves; who might be convinced, in a little time, there is no need to go any whither else for such Edification. And if you go for any other, there will be no end of seeking still for better entertainment of your Fancies, and itching Ears; which will desire to be gratified with infinite variety.  
The mischief of which, they of your own way have felt and complained of as much as we; and the better any of them have been, the more careful have they appeared in giving Cautions against this wanton humour, though pretending never so much to Religion, and to growth in Grace, or Soulsaving knowledge. In the days of your Forefathers, I am sure, they who could not in all things conform to the Church of England, looked upon this as a dangerous principle, that men must go where they can profit most. And because it is likely that the Opinion of a grave and serious person, highly esteemed by all your Party formerly, may prevail with you more than any of ours, give me leave to mind you what Mr. Hildersham hath resolved in several cases like to ours, particularly about this, of men's leaving their own Pastors to hear others.   

VI  
1. And first, he resolves this, That it is the Ordinance of God every Pastor should have his own Flock to attend, and every one of God's People should have a Pastor of his own to depend upon. From whence he concludes, that none of those People may ordinarily and usually leave that Pastor, because than he doth not depend upon his Ministry; which he proves every one of them is bound to do.  
2. And that you may not imagine he means any other Pastor than such as ours, his second Resolution is this, that they who dwell next together should be of the same Congregation: whence the Name of Paroichia, and Parish, first came.  
3. Now thirdly, if it happen that he who is the settled Pastor of the place where you dwell is a man whose Gifts are far inferior to some others; his Resolution in this case is, That (he being a Man whose Gift is approved by God's Church, and who is conscionable in his Place, and of an unblameable Life) you ought not to leave him at any time, with contempt of his Ministry. And then you contemn his Ministry, when you speak, or think thus in your heart, Alas! he is no Body; a good honest Man, but he hath no Gifts; I cannot profit by him. (Mind I beseech you these Words, which are none of mine, but Mr. Hildersham's, and I doubt too common Language now among you) and mark the Reasons he gives (which I shall contract) why you may not do this. First, A Man may be a true Minister though his Gifts be far inseriour to many others: and consequently, secondly, You are bound to love him, and reverence him, and thank God for him: and thirdly, Doubtless you may profit by him, if the Fault be not in yourselves. The best Christian that is may profit by the meanest of Christ's Servants. And I am persuaded, saith he, There is never a Minister that is of the most excellent Gifts, (if he have a godly Heart) but he can truly say he never heard any faithful Minister in his Life that was so mean, but he could discern some Gift in him that was wanting in himself, and could receive some profit by him.  
Which is a thing worthy your consideration now; for there is none of your Ministers dare say, that they cannot profit by the Sermons that are commonly preached in our Churches; and therefore so may you, if you please to be impartial, how meanly soever you may think of any of our Ministers; especially if you observe this fourth thing, which the same Mr. Hildersham judiciously adds, That,  
4. The Fruit and Profit which is to be received from the Ministry, depends not only nor chief upon the Gifts of the Man that preaches, but upon the Blessing that God is pleased to give unto his own Ordinance. To which he applies those Words of the Apostle, 1 Cor. III. 5, 6, 7, 8. Who is Paul? and who is Apollo's? but Ministers by whom ye believed, even as the Lord gave to every Man. I have planted, Apollo watered, but God gave the Increase. So then, neither is he that planted any thing, nor he that watereth, but God that giveth the Increase, etc. And God doth oft give a greater Blessing to weaker than to stronger means: and therefore consider, saith he, the Fault may be rather in thyself than in the Preacher, that thou canst not profit. And indeed, how shouldst thou profit by his Ministry, if thou come with Prejudice, without any Reverence or Delight unto it, and dost scarce acknowledge God's Ordinance in it, nor ever seek to God for his Blessing upon it; but look wholly at the Man who preaches?  
To conclude this, he observes the great want of Judgement that appears in this sort of Christians, in the choice they make of their Teachers, and the applause they give unto them; which shows how necessary it is they should be confined commonly to their own. For as some admire and follow another rather than their own Pastor, because he can make more ostentation of Eloquence, Reading, Learning, and such like humane Gifts than their own Pastor doth, (upon which account the Corinthians preferred sundry Teachers before St. Paul himself) so there are those who leave their own Pastor and go to others, only for Varieties sake. Though their own have never such excellent Gifts, yet can they not like any one Man long; but having itching Ears, must have an heap of Teachers. And some also prefer others before their own Pastor, only because they show more Zeal (mark this) in their Voice and Gesture, and Phrase of Speech, and manner of Delivery; though happily the Doctrine itself be nothing so wholesome, or powerful, or fit to edify their Consciences, as the Doctrine of their own Pastor is. And though these be the best of the three sorts now mentioned, and pretend much Love and Zeal, yet we may wish them more Knowledge and Judgement.  
I omit other things upon this Subject, which you may find in his LVIIIth Lecture upon the IVth of St. John. Where he admits indeed that a man may some time go from his own Parish Church to hear another whose gifts he more admires: But then (like a judicious Divine) adds this notable observation, to correct and regulate this liberty, that it may not prove an evil Humour; viz. He only makes right use of the benefit of hearing such as have more excellent Gifts than his own Pastor, as learns thereby to like his own Pastor the better, and to profit more by him.  
Mark it, I most earnestly entreat you, together with his Illustration of it, by this Example; The excellent Gifts God hath bestowed on others, in this case may be fitly resembled unto Physic: which they use well, whose appetite is thereby amended; and are made able to relish and like their ordinary food the better. If after men have heard one of excellent Gifts, they begin to distaste the Ministry of their ordinary Pastors, and can like of none, profit by none, unless they have rare Gifts: they become at length like to those, who by accustoming themselves to drink hot and strong Waters, bring their Stomaches to that pass, that they can find no Relish or Virtue in any Drink or Water, be it never so hot or strong. Believe it; they receive no true profit from the most admired Preacher, who learn not by hearing him, to profit by any one that delivers to them the wholesome Words of our Lord Jesus, and the Doctrine that is according unto Godliness: though in the plainest manner imaginable, both for Method and Language.  
This I have chosen to write in his Words, because, there are some, I fear, that would scarce endure such Doctrine from us: which may, at least, be more reverently received, and duly considered (proceeding from a Person of such note heretofore among Nonconformists) and beget so much Sobriety in you all, as to make you think what manner of Spirit you are now of? How you come to differ so much, from the best of your own way in former days? This is worth your serious study, that you may not offend, as many hearers do, in a partial and factions estimation they have the Ministers of the Gospel in.  
They are his Words again, in another place. Lecture LXVI. Where he observes this partiality arises from two Grounds. First, the respect they have to difference of Judgement, that is among us, in smaller matters, which makes them affect such only as are of their own Mind in every thing; with the dislike of all others that are of a contrary persuasion. And secondly, from the respect they have to the difference of Gifts which is among Preachers (of which I spoke before) which moves them to admire some, whom they judge to be of excellent gifts (though alas, their judgement is very small) but to despise and contemn all others. And he hath there these two remarkable reflections upon this Humour which I beg of you to observe and remember.  
First, that this factions Disposition of the Hearers of God's Word, hath in all ages been the cause of much confusion in the Church of God, and greatly hindered the fruit of the Gospel of Christ.  
Note here. This way which you are in is not the means of profiting in Religion, but of hindering the growth and increase of it.  
The second is, that whereas they in whom this humour reigneth are wont to glory as if they had more Judgement, and could discern better of Gifts than other men (saying, alas! poor People who esteem so highly of such a man's Gifts; If they had any Judgement or understanding, they would count him no body) The Apostle tells us, it is quite contrary, and that this argues rather they have very little Judgement or Grace in them: yea this makes them uncapable of profiting by the Word. 1 Cor. III. 1.  
O that there were an Heart in you, to ponder such profitable Instructions as these! which were said on purpose to check that evil Disposition which began then to appear among People inclinable to Nonconformity; and is since grown the prevailing humour: insomuch, that some can settle no where, but ramble from one Preacher to another, as their uncertain Fancy guides them, without becoming one whit the better for any.  
Yes, will some say; We might be persuaded to come and hear your Preachers, and hear them constantly, but we ought not to be compelled to it; that's a thing you can never justify. To which so much hath been answered by others, that I shall only tell you what that good Man before named saith to it, in one of those Lectures which was preached in Parliament-time, May 8. 1610. where he takes occasion to stir up the People to pray earnestly for the States of the Realm then assembled; that their principal care might be to take order about two things; first, That an able and conscionable Ministry may be placed every where; and secondly, that ALL People may be compelled to hear. For it is certain (saith he upon this second head) that where there is a good Ministry established, the Magistrate may and aught to compel ALL Subjects to come and hear, notwithstanding all pretence of their Consciences to the contrary.   

VII.  
To sum up all then that hath been said in this Business. Be pleased to consider, What makes a Sermon profitable; and, What must be done by the People to profit by the Sermon.  
A Sermon is then profitable when it informs the Mind and Judgement aright in Divine Truth; when it instructs you in any part of the Christian Duty; when it tends to strengthen or awaken your Faith, that you may more steadfastly adhere, and earnestly apply yourselves to what you know and believe certainly to be God's Mind and Will; when it works upon the Will and the Affections to submit entirely to Gods Will, that you may bring forth the fruit of a holy Life; when it corrects any of your Errors; stirs up your Sloth; incourages you to Diligence, Cheerfulness, and Perseverance, and such like things.  
But the best contrived Sermon in the World for all these ends, though it were indicted by the Spirit of God itself; would have no efficacy at all in it, if they that heard it, did not attend to it; and attend without Prejudice, without Passion, without Partiality, without rash and hasty Judgement, without Pride and conceit of themselves, and their own Knowledge and Righteousness: that is, unless they consider and weigh what is delivered, though contrary to their present sense, unless they will impartially give every thing that is offered to their mind a due regard; and allot some time for its further Consideration, when it is not to their liking etc. For want of which, multitudes did not profit by our Saviour's Sermons, but were rather more exasperated by them: and at last finally hardened against him, and against the Holy Ghost, when it came down from Heaven to convince them.  
I doubt not they were ready enough then to lay the blame upon his Sermons, which pressed them to many things, unto which they had no mind; being against their Interest, or against some Opinion, or Affection, to which they were deeply engaged: so that they did not profit by them. But for all this, you believe the fault was wholly in themselves, who ought to have come better prepared; with honest and good Hearts to hear his Word. And therefore have reason to consider in your present case, that since the most profitable Sermons that ever were made, can do no good, unless men be disposed to profit by them: whether the unprofitableness you complain of under our Ministry, do not arise rather for want of what you ought to do to make the most excellent Sermon profitable, then from any defect in their Ministry.  
Judge now I say, upon the whole: if you cannot profit by the public Ministry; where is it most reasonable to think the cause of this unprofitableness lies? whether to suspect the cause may lie in yourselves; or to impute it to their Sermons, and conclude them to be unedifying. Pronounce, I beseech you, righteous Judgement, after you have well weighed the matter: and give such things as I have here laid before you, a just and deliberate Consideration: so as hereafter to resolve to lay aside all prejudice, and to be perfectly free to hear with Patience and Candour, what can be said by any body; though against your present persuasion. Let not your Passions rise at it; or if they do, immediately suppress them, and require them not to meddle in this matter: but to submit unto what shall appear to be reason, after you have weighed the matter impartially.  
If you cannot do this, you ought to think that you have not profited much, by all the Sermons you have heard: and consequently suspect, you are in a wrong way of growing wiser and better. And after you have brought yourself to so much liberty, I doubt not you will find that you are in a wrong way; and therefore resolve to alter it, and come into the way of the Church. Where if you do not meet presently with such advantages for your Spiritual growth, as you are told you may receive, you have reason to conclude, as the forenamed Mr Hildersham doth to those, that said they could not find such Light, such Power, such Comfort in the Word, as was spoken of. First, either you have not sought it aright, not with earnestness, or not with a good Heart: or secondly, if you have and do not find it at first; yet you shall hereafter, if you seek it here with an honest heart.   

VIII.  
And the preaching of God's holy Word among us, would be of greater efficacy upon your Hearts; if when you come to partake of it, you would remember and observe some Rules (delivered by the same Author in another place, Lecture XXVI.) about the public Worship of God: which now, alas, are generally neglected; and therefore had need to be pressed, for the disposing all men's Hearts to profit by their attendance on it.  
1. One is, that at your coming into the Congregation, and during the whole time of your abode there, you would behave yourselves reverently. For we may not come into the place of God's Worship, as we would into a dancing-School, or playhouse, laughing or toying &c. neither may we go out of it, as we would out of such a one: but in our very coming in, and going out, and whole outward carriage there, we ought to give some signification of the reverence that we bear to this Place; and that we do indeed account it the House of God.  
Which serious temper of Mind, and awful sense of God's Presence, possessing the Mind, would, no doubt, be an excellent preparation to receive benefit by the whole Service of God, as well as by the Sermon. For which end,  
2. Another Rule is, that we must all come to the beginning of God's public worship, and tarry till all be done. Yea, it is the Duty of God's People, saith he, to be in God's House before the beginning: For it becomes them to wait for the Minister of God, and not to let him wait for them. The Reasons he gives for this are two. First, there is Nothing done in our Assemblies, but all may receive profit by it. For example, by the confession of Sins (and Absolution, I may add) and all other Prayers used in the Congregation, a man may receive more profit and comfort, than by any other. Which is the reason why the Apostles (even after Christ's Ascension, when the typical Honour of the Temple was abolished, etc.) were so delighted to go to the Temple to pray, at the times of public Prayer. 1. Act. 111. etc.  
And so he goes on to show how by hearing the Word read all may profit: and by hearing it preached, even by the meanest Minister of Christ, if the fault be not in themselves. How the singing of Psalms also furthers the fruit of the Word in the Hearts of Believers: and much more benefit may the faithful receive by the Sacrament of the Lords Supper. Nay, by being present at the Administration of Baptism, all may receive profit: being put in mind thereby of the Covenant God made with them in Baptism, etc. Lastly, by the blessing pronounced by God's Minister all may receive good; and therefore none ought to absent himself from any part of the public Service of God.  
For which his second Reason is very remarkable, that though we could receive no profit by the Exercises used in our Assemblies, yet we must be present at them all, to do our homage unto God; and show the reverend respect we have to his Ordinances. For there is nothing done in Gods public Worship among us (observe this) but it is done by the Instruction and Ordinance and Commandment of the Lord. As he shows particularly, that it is his ordinance there should be all sorts and kinds of Prayers used; yea, this is the chief duty to be performed in our assemblies, 1 K. 11. 1. 2. that in our public assemblies the Word of God should be read as well as preached: the Holy Communion administered, etc. that is, all things should be done as they are now in our Common-Prayer, to which it is plain he hath respect. And this he repeats again, Lecture XXVIII.  
If thou wast sure thou couldst not profit, yet must thou come to do thy Homage to God, and to show they reverence to his Ordinance.  
3. Another of his general Rules is, that when we are present we ought to join with the Congregation in all the parts of God's Worship, and do as the Congregation doth. For it makes much for the comeliness and reverence of God's Worship, that all things be done in good order, without confusion. And it is a principal part of this good order that should be in the Congregation; when they all come together, and go together, pray together, sing together, kneel together: in a word, when every part of God's Worship is to be performed by the Congregation, as if the whole Congregation were but one man.  
And in several places he reproves with a great deal of Zeal, men's great carelessness in this; particularly their neglect of kneeling in the Prayers: having observed that men who will kneel at their own private prayers can never be seen to kneel at the common and public Prayer.  
His last general Rule is, that we ought to teach our Children and Servants to show Reverence to the Sanctuary and public Worship of God. For God cannot endure profaneness and contempt of Religion, no not in Children. And it stands us all upon to use the utmost Authority we have to maintain the Reverence of God's Sanctuary: for the open contempt done by any, may bring God's curse on us all. And certainly, saith he, among other causes of the Plague, and other Judgements of God upon the Land, this is not the least, that God's public Worship is performed among us with so little Reverence and Devotion as it is.  
I am tempted to transcribe a great deal more of these Lectures: because by them you may see that if I had moved all that hath been said about our Sermons, I might (according to the Judgement of this devout and learned man) have maintained that there wants not sufficient means of profiting in our Congregations, if there were none: as long as the word of God is there read, by which (together with the other holy duties) all may receive the greatest profit and comfort, if they please. For it is of far greater excellence, authority and certainty, than the Sermons of any Preacher in the World. First, because it comes more immediately from God: and though it be translated by men, yet is there in it far less mixture of humane Ignorance and Infirmity than in Sermons. While the Word is read we are sure we hear God speaking to us, and that it is the truth that we hear, but not always so, when men preach: for the best man is subject to Error. (which by the way shows the great ignorance and profaneness of this Age; wherein men make nothing of the reading of God's Word, but take the liberty to discourse and chat all the time while the first and second Lessons are read to them.)  
And secondly, the Word that is read, is the Foundation of all Sermons; and the very touchstone whereby they are to be tried. To that which we hear read simple and absolute Obedience is due, without any question made of the truth and certainty of it: but so it is not to that which we hear preached, farther than we find it agreeable to the written Word; for they of Beraea were commended for examining by this even that which the Apostles themselves did preach.   

IX.  
But I say no more of this: and shall only crave leave, with some earnestness, to desire two things of every one who saith he cannot profit by our Sermons.  
1. The First is, that he would examine himself strictly upon this Question; whether he thinks he could profit by such a Sermon as this; did he hear it preached by one of your Ministers? Search to the very bottom of your Hearts, and be not satisfied till you feel how they stand assected, and how they would receive a discourse upon these Subjects; should you come occasionally (as you now speak) into one of our Churches, and there sinned the Preacher pressing these things upon the People's Consciences? Especially if you heard him add to these Rules, that for the reverence of God's public worship, care should be taken that the place where the Congregation assembleth, may be decent and comely. And he should call this place, a Temple; and affirm that Gods public worship is not where so well performed as in this Temple: and that it is a foul sin and contempt done to God's worship, that Parishioners either will not be at the charge to maintain such as may keep the Church decently, or are altogether careless to see it done: and that the true cause why now adays Men will be at no cost with God's House, is, because they have no delight in it; and that this is a piece of irreligiousness, which is a just cause of grief to every godly man, etc. Reflect, I say, upon yourselves, and resolve, what you really think you would judge of such a Sermon? How would it be accepted by you?  
Would be apt to look upon it as altogether unprofitable? or at least, as a needless discourse; which might as well, nay better, be spared, than preached to the People?  
If this be your mind, then consider with yourselves, why such things out of one man's mouth should relish well enough, or go down without disgust; which coming out of another's you presently dislike? Is it not manifest that you are partial and disaffected? and that this is the reason you cannot profit by our Sermons? Or if you could not like such discourses, either from Nonconformists, or from our Ministers; then consider, whether you have not reason to think you are very much mistaken in this business of profitable Sermons: when you imagine such discourses as these to be unprofitable and superfluous, which in the judgement of sober men of all sides, are not only very useful, but so necessary to be taught the People; that for want of a sense of such things, they are in danger to lose their Religion? For, as that good man said long ago (and I doubt we are much improved in such impiety since that time) as Supersitition made the Papists too careful, and too bountiful: so Profaneness and Atheism hath made us too void of all care, in beantifying the House of God.  
2. But if you think that you should count such a Sermon profitable, than I desire you, Secondly, to examine yourselves and consider; whether you have learned so much out of the Holy Scriptures, as to observe all the foregoing Rules duly and carefully? or so much, as to make them your study, and to think how to bring your Heart into conformity with them? Do you, for instance, reverence God's Sanctuary? and when you come into it, and while you are there, give open signisications of it? Do you come at the beginning of Divine Service, or only to some part of it, at the latter end, or the Sermon only? Do you stand up, and do you kneel when the rest of the Congregation doth? etc.  
If you cannot say that you are so well acquainted with these, and the rest of the foregoing Rules, as to endeavour to live by them; then in reason, you ought to conclude, that the fault is some where else, and not in our Sermons, if you cannot profit by them: For you do not profit by the Holy Scriptures themselves.  
Where these things are so plainly taught, that a Man ought to think very meanly of himself, and to look upon himself as a poor proficient in Religion; who is not advanced thus far in his regard to the Duties, and the Solemnities of God's Worship and Service.  
And, if being admonished of these things, he do not humble himself; nay, become vile in his own Eyes, for having thus long entertained an high opinion of himself, though so deficient in the very rudiments and beginnings of Religion; he is not likely to be much the better for any Sermon whatsoever: because he will relish none but those only, which feed his vain conceit of himself; and of his high attainments, and intimate acquaintance with God, and communion with him in his Ordinances; while he hath not a due esteem of them, nor makes a right improvement by them.   

X.  
But I hope these short Admonitions may put better inclinations, into those men's minds; who will seriously think of them: and particularly beget in them a greater regard, than is usually given to the Holy Word of God, read in our Churches. Which will dispose every one to profit better by all Sermons. (which are but the Interpretation and Application of that Word) especially, if, with due devotion of heart, they will join in the whole Service foregoing. By which they may profit (I have shown) as much, if not more, as by Sermons; if they be religiously disposed, and will come at the beginning of the Prayers, and with all humble reverence attend upon every part of God's Worship.  
For as he that is away from any part of the Sermon (says the same Person again) shall profit the less by that which he doth hear; so he that is away from any part of the Divine Service, gets the less good by that at which he is present. For there is no part of God's Service (not the Confession, not the Prayers, not the Psalms, not the Blessing) but it concerns every one; and every one may receive edification by it; and will lose much of the Benefit he might have had, if he absent himself from it. A thing in which it seems, many of them, who had most knowledge and were the forwardest Professors in those days, did offend: which moved him to set out the sins of those Men in several Respects and Considerations. Which it would be too long for me to mention; nor is it needful, if this that I have discoursed already be laid to Heart. And if Men will lay nothing close to their Consciences; all that can be said, or wrote, or preached, will do them no good: but they will be only hearers, or readers, not doers of the Word, deceiving their own Souls.  
Wherefore laying aside (as S. Peter speaks, I. II. 1. 2.) all malice, and all guile (or deceit) and hypocrisies, and envies, and all evil speakings, as new born babes, desire the sincere milk of the Word (or that rational sincere milk; the pure food of your mind and understanding, and not of your fancy) that you may grow thereby. As certainly you will, when you become of the same disposition, with little Children: void of hatred, of guile, of wrath, of dissimulation, and such like evil affections: and are of an humble, teachable, and submissive Spirit. For if every one had but such an increase of grace, as to hear meekly God's Word, and to receive it with pure affection, they could not easily fail, to bring forth the fruits of the Spirit.  
So we pray in our Litany. And may it please God, as it there follows; to bring into the way of truth, all such as have erred, and are deceived: for Jesus Christ his sake.  
Amen.  
FINIS.