THE PROOF OF A Good Preacher.  
The right Art of Hearing.  
That good Counsel, is seldom well taken.  
That wilful Offenders, are as witless as wicked.  
With An Apology for wholesome Truth, how distasteful soever.  
By J.F.  
LONDON, Printed by William Leybourn. 1661.   

Good Counsel, seldom well taken: WITH An Apology for wholesome Truth, be it never so untoothsome, etc.  

SECT. I.  
PHilosophy teaches, that admonitions and corrections are the chiefest offices of love: That it is the only true love, which to profit and do good, feareth not to hurt and offend: That to connive at our friends faults, is to make them our own. That sharp reprehension is the healing of the soul; and that love to the soul, is the very soul of love. Whence Euripides exhorts men to get such friends, as would not spare to displease them. Whence Scipio the Elder, when his friends for so doing turned his enemies, was able to say, I have given my enemies as great cause to love me, as my friends. And indeed he that loves not such a friend, hates himself. And commonly, he that will not tell us of our faults, will be very ready to tell others of them: whereas one that is faithful, will speak of our faults to our face, of our virtues behind our backs. But see farther the sweet fruit of sharp reprehension; Suppose one should be stung by a Bee, (when asleep) whereby he is delivered from a Serpent, which otherwise had stung him to death: Hath he cause to complain? And not to chide a friend, lest we offend him, is to let him drown, rather than catch him by the hair. Wherefore give me such a friend as Photion, who when a friend of his would have cast himself away, suffered him not, saying; I was made thy friend to this purpose. All which is found Divinity, neither wants it Scripture-seal to confirm it. Not to admonish our brother, is to hate him, as the Holy Ghost witnesseth, Levit. 19.17. But to scorn our brother should admonish us, is more to hate ourselves; in that open rebuke is better than secret love. And for that the very wounds of a lover are faithful, and better than the kisses of an enemy, Prov. 27.5, 6. Yea, experience teaches, that no friend is so commodious in this case as an enemy; because he tells us of that, which otherwise we should never be so happy as to hear of.  
Nevertheless, resolved sinners scorn reproof: Admonition to them, is like goads to such as are mad already: or like pouring oil down the chimney, which may set the house on fire, but never abate the heat; which is not for want of ignorance: for by refusing to hear in this case, they become (like Amaziah) wilful murderers of their own souls, as wise Solomon affirms, his words are, He that refuseth admonition is brutish, and destroyeth his own soul, Prov. 12.1. and 15.32. yea, he goes further, and says, A man that hardeneth his neck when he is reproved, shall suddenly be destroyed, and cannot be cured, Prov. 29.1. and 1.24, 25, 26. of which you have most remarkable and dreadful examples, 1 Sam. 2.25. 2 Chron. 25.16, 20.   

Sect. 2. Nevertheless, how few are there so wise, as to take admonition well? For, Reprove a scorner (that is, a fool) and he will hate thee; reprove a wise man, and he will love thee, Prov 9.8. To which we may add Prov. 22.3. A wise man forseeth the evil, (that is the evil of Hell, says Bernard) and preventeth it; but fools go on and are punished.  
Now that these Bruits and Soul-destroyers, may the better be known to themselves and others, and the greatness of their folly and madness, together with what a world of them there are amongst us, (for to be wise, according to wise Solomon's description, is the portion but of a few, as daily experience witnesseth.) I will paint them out in a small table, or map; and so expose them to view.  
In the first place you shall know them by this mark: A man no sooner tells them of a fault, but it works in their brains as yeest in a barrel, until they have requited their Admonisher with a mischief; being like gunpowder, to which you no sooner give fire, but they fly in your face. Admonition may move them to choler, never to amendment. Who when they have heard an untoothsom truth, like waters after a tempest, are full of working and swelling against their Admonisher. We read that in the Law of jealousies, if the suspected wife were guilty, that drank of the bitter waters of trial, she would presently swell, if otherwise, she was well enough. And it is a sure sign the Horse is gauled, that stirs too much when he is touched; so when they swell against their Reprehender, and hiss like Serpents, if we trouble their nests never so little, you may justly conclude them guilty persons. For no greater sign of innocence, when we are accused, than mildness, as we see in Joseph, Gen. 39.17.18. And Susannah, Susan. ver. 42, 43. And Hannah, 1 Sam. 1.15, 16. Neither is there a greater symptom of guiltiness, than our breaking into choler, when we have any thing laid to our charge: witness Cain, Gen. 4.9. that Hebrew which struck his fellow, Exod. 2.13, 4. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. Jeroboam, 1 Kin. 13.4. Ahab, 1 Kin. 22.27. Amaziah, 2 Chron. 25.16. Uzziah, 2 Chron. 26.19. Herod the Tetrarch, Luke 3.19, 20. The men of Nazareth, Luke 4.28, 29. The Pharisees, John 8.47, 48. The High Priests and Scribes, Luke 20.19, 20. And the like touching a man's wisdom and humility. Plato being demanded, how he knew a wise man, answered, When being rebuked he would not be angry, and being praised he would not be proud. And to this accords that of the wise man, Prov▪ 11.2. and 19 ●1. But for one that is so wise, there is a thousand of those fools I am to decipher, who with Balaam will grudge to be hindered in their way to Hell, and fly upon those that oppose their perdition: even such as think it better to fry everlastingly in a furnace of fire and brimstone in Hell-flames, than to inherit a celestial and eternal Kingdom, and weight of superabundant Glory in Heaven, to enjoy a Paradise of pleasure, where are such joys, as eye hath not seen, nor ear heard, nor can ever enter into the heart of man to conceive, 1 Cor. 2.9. This is most men's depth of brain, and thus it fares with all wilful and impenitent sinners. But how hath the Devil bewitched them? Is it possible that the reasonable soul of man (not professedly barbarous) should be capable of such a monster? Certainly if I did not know the truth and probate of it, by ocular and experimental demonstration from day to day, I could hardly bring my understanding to believe it!  
But to make this further appear, though I have small hope to prevail with the parties themselves (for they that have no reason, will hear none; and he that learns of none but himself, hath a fool for his Teacher.) Guilty sinners will swell against their reprehender, innocent souls will be cheered and cleared by it, Numb. 5.21, 22. Resolved offenders being reproved, in stead of penitence break into choler, fury sparkles in those eyes which should gush out with water, and in stead of embracing the counsel, will rage at the Counsellor. Crossed wickedness proves desperate, and in stead of yielding, seeks for revenge of its own sins upon others uprightness: whereas if another's simple fidelity shows itself in reproving the honest-hearted, he loves his Monitor so much the more, by how much the more he smarteth, allowing of truth as well when it hurts him, as when it helps him.  
But unsound flesh loves to be stroked, the least roughness puts it into a rage; a festered conscience will not endure a drawing plaster, a putrid and scabbed limb delights to be scratched and rubbed, foul faces would have false glasses: Diomedes must have a crooked shoe for his wry foot: Caligula must be adored as a God, forsooth, though he live like a Devil, poisoning his uncle, and deflowering all his sisters. Thorns must be touched with a gentle hand, not grasped; these ulcers must be no further searched into, than the dead flesh reaches, for if you but touch them to the quick, you shall quickly hear of it, and be sure to smart for it.   

Sect. 3. But to bring this home to you of this place, with whom my business lies; for hitherto I have but spoken in the air, as the Apostle speaks, or only paved a way to my intended matter, or at uttermost but given you a Preparative before hand, as Physicians do to their Patients, that their physic may work the more kindly, your Pastor hath for many years preached in the Metropolitan City, where they are more civilised and better bred, without any clamour; yea, with much approbation: for they entertained him as Lot did those Angels, that came to fetch him out of Sodom: but you entertain him as coursely, as the Ammonites did david's messengers. Nor did the Devil ever so rage in this rude place, as he hath done since his preaching hath awakened your consciences, and by the lookingglass of the Law, and light of the Gospel, shown you the deformity & filthiness of your souls. A notable argument that Satan fears he shall be routed, and his Kingdom more shaken in your quarters, than hath fallen out in former times, or by the preaching of any that have gone before him, for he daily rages more and more amongst you. As for instance, at first he was opposed by a few simple Sectaries, and that was no small honour to him, as Hiram told Austin in the like case. But now his preaching against drunkenness, deceitfulness, swearing, Sabbath-breaking, ignorance, formality, and such other common sins, hath brought all the parish about his ears; not alone the wit-foundered Drunkard, but the civil Justiciary, the formal Hypocrite, the ignorant Animal, and all sorts of impenitent sinners. And why? But because the virtue and efficacy of God's word, which is quick and powerful, and sharper than any two-edged sword, to divide between the soul and spirit, joints and marrow, as it is Heb. 4.12. hath discovered and made manifest to yourselves and others, the very secrets and most inward intents of your hearts. Insomuch that your consciences are forced to bear witness against yourselves, that you are the parties to whom he speaks, as if he named you, or each of you in particular, as you have an instance, 1 Cor. 14.24, 25. Heb. 4.12. whence your guilty consciences suggest, that he aims at you in particular, though he names none, when indeed it is only the prerogative and spirituality of the Word above all other writings, to discover the hearts, and speak home to the consciences of all that hear it delivered with power and authority. As for the Messenger, the truth of his heart gives him boldness to profess before him who only knows it, that he strives against no man but his strife, maligns no man but his malice, envies no man but his envy, as Hierome speaks. Yea, he could be more glad to see any man's (even his greatest enemies) amendment, than his punishment. This (I say) is the genuine reason, why hundreds of you fret, and chase, and fume, and swell, and storm, and rage, and are ready to burst again when you hear him. Your sins and deformities are so discovered and detected, your presumptuous confidence of being Christians good enough, and of your going to Heaven so questioned, that your peace is disturbed, and you will be revenged of some body.  
It is observable, that when our Saviour sent forth his Apostles to preach abroad in the world, having first taught them the way, his words to them were, Behold, I send you forth, as sheep amongst wolves, Matth. 10.16. Are not you these wolves? not only wolvish, but mere wolves; yes, you are, and will be, until the Gospel shall have wrought a change in your hearts and natures, Hebr. 10.16. Acts 15.9. and 20.29. Again, Matth. 7.6. he says, Cast not your pearls before swine, lest they tread them under their feet, and turning again all to reut you. Are not you those unreasonable beasts and swine? If not, who are? Yea, you are more brutish than a swine, or any other unreasonable creature. For whereas Christ by his Ministers, would reconcile you to God, as Joab did Absalon to David, by the woman of Tekoah; you cry they come to torment you before the time, Matth. 8.29. Your case is just like his in the Gospel, that called himself Legion, who having been possessed with Devils a long time, was at length very loath to part with his guests: yea, he thought himself tormented, when Christ came to cast out them, and save him, Mark 1.24. Luke 8.28.   

Sect. 4. Now what course do you take to be revenged of him? For this makes you hate him above measure, misconstrue his actions and intentions, rail on him, slander him, curse him, withstand and contrary his doctrine, watch for his halting, combine together and lay plots how you may do him the most mischief, which is all you are able to do: for else you would bring him before the Magistrate, imprison, smite, wound, and put him to death, as the Jews served Christ, as I could show you from a world of testimonies and examples out of the Word. See only John 16.2, 33. Matth. 24.9. Matth. 10.34, 35, 36. Luke 12.51, 52, 53. and 21.16, 17: But our comfort is, you have not so much authority as malice; resembling the Serpent Porphyrus, which abounds with poison, but can hurt none, for want of teeth. Though your punishment shall be never the less; for good and evil thoughts, and desires, in God's account, are good and evil works, and shall so be judged in that Court of Justice where is no partiality.  
But since you cannot do as you would, you will do what you can; as it fared with Zoilus that common slanderer, or as it does with the Devil, Revel. 12.15. For if the Law binds your hands, yet you will be smiting with your tongues; and if the Law so keeps you in awe, that you dare not smite him on the mouth, as the High Priest did Paul, Acts 23.2. Yet you will do what you dare, you will smite him with the mouth, as Ziba did honest Mephibosheth, 2 Sam. 16.3. And the like touching his maintenance, because you cannot out him of his living, you will defraud and rob him of his means and livelihood, and neither pay him a penny yourselves, nor suffer others, so far as you can help it, which is a plot to pluck up all religion by the roots: For how should our Pastors feed our souls, if we feed not their bodies? How should the lamp burn, if we take away the holy oil that should maintain it? and in case it burn not, there will be but a dark house. So that to expect that Ministers should preach without maintenance, is as if you should shut a bird into a cage, give her no meat, and yet bid her sing.  
Never the less it pleases you, that you can (as you think) displease him, and withal pleasure yourselves in saving your silver, little dreaming what you do; for look but narrowly into it, and you shall see that this is not only persecution, theft, sacrilege, murder of bodies and souls, of provoking God to send a famine of his Word, and the like: but you become by it guilty of high treason against God, in thus using his Ambassador, and against Christ and all his members, as I have elsewhere made manifest. Though it is wicked enough for you to impeach his credit, asperse his spotless name, and take away his reputation, that so none else may hear him, or regard what he delivers, which is a wickeder plot than your blind souls are able to discern. Besides, A good name (says Solomon) is better than a good ointment: and to be chosen above great riches, Prov. 22.1.  
Indeed his life is so well known, that all the harm you do him is, but as a candle to a white wall: that may much black it (among such Sensualists as yourselves) but cannot burn it, though that be too much, for a man's good name is like a milk white ball, that exceedingly gathers soil even with tossing.  
Nor can he expect to far better, so long as he tarries with you, where Satan hath his throne, in a place that mostly consists of Swearers, Drunkards, and Drink-sellers. He hath by his powerful preaching raised the Devil in many of you, but it will be hard laying him again: yea, once to expect it (when God hath given men over to their own lusts) were an effect of frenzy, not of hope. For can he with Crabronius, be ever pudling in a wasps nest, and think to escape their stings? Or be still blowing in the dust, and not endanger his eyes? It is no way possible. For, he that toucheth pitch shall be defiled therewith. He that reproveth a scorner, purchaseth to himself shame: and he that rebuketh the wicked, getteth himself a blot, Prov. 9.7, 8. See Jer. 18.  
Though I speak not this to dishearten him, whom God hath placed over you: for God's glory we are bound to redeem with our own lives. And a conscionable Minister is like David, who would venture upon a Bear, rather than lose a Lamb. Or Jacob, who would endure heat by day, and frost by night, rather than neglect his flocks. Or Moses, who would fight with odds, rather than the Cattle should perish with thirst. Only a Balaam wants this mercy.  
Nor can I wish him to spare you ever the more, by delivering himself in a gentler tone; as you, like the men of Bengala, would have only words of down and honey, have him speak nothing but pure ro●es, preach unto you Peace, peace, and prophesy of wine and strong drink, than should he be a welcome Prophet to you: But this were to fulfil the proverb, Like Pastor like people, Hos. 4.9. Yea, this were, for the blind to lead the blind, that both might fall into the ditch together, Luke 6.39. Alas, the fault lies nat in the Word, nor in his delivering it, but in the wickedness of your hearts that are the hearers: who like the Spider, will suck poison from the self same flower that the Bee does honey. Nor will any truth (be it never so untoothsome) offend any, but ill minds, Michah 2.7. Yea, even the same words that are lansets to a bad man's conscience, will be as balm to penitent sinners. The Word being like some mighty wind, that bears over tall Elms or Cedars, with the same blast that it raiseth a stooping Reed, Exod. 20.21.   

Sect. 5. Every good line of God's Word, adds sinew to the virtuous mind, and withal heals that vice which would be springing in it: The very judgements of God to a good man, are sweeter than the honey and the honeycomb, Psal. 19.10. But alas, the same report, wherewith the spirit of Rahab melts, hardens the King of Jericho, Josh. 2. Sergius Paulus was converted, Elymas obdurated at the same Sermon, Acts 13. Yea, even the same face of the Judge, without any inward alteration, is seen with terror to the guilty, with joy and confidence by the oppressed innocent, The same rod that brought plagues to the Egyptians▪ brings deliverance to Israel.  
But I dare refer the case to thine own conscience to determine, (if the custom of sin, and the god of this world hath not totally blinded thee) where the fault lies, and who is to be blamed in this particular? Is the Physician to be blamed for the pain of his Patient, or the disease? The Chirurgeon or the wound, which he endeavours by all means to cure? Yea, what is the genuine reason, why the worst men and members of a Parish evermore regard a good Minister least? complain of his bitterness, and seek by all means to remove him? Is it not because they are feet, and legs, and thighs, and arms out of joint, and so cannot endure the touch of the Surgeons hand, & the acrimony of his medicines. Alas, every good Physician h●d rather cure a disease by sleep and diet, than by Scammony and Castorium: but an intemperate sick man maketh a cruel Physician And in case the disease be desperate, he must use the extremity of physic. Nothing will ease the Pleurisy, but letting of blood: and to such as are sick of a dead Apoplexy, they are forced to give a double quantity of physic, or their faculties will not be awakened. Which is the very case of these desperate sinners, who if they wanted not brains, would in stead of complaining be thankful. The Physician and Chirurgeon heals us not without pain, and yet we reward them. Yea, had any of you but a leg, or an arm putrefied and corrupt, you would even give money, and think yourselves beholding too, to have them cut off, because it is the only way and means to preserve the whole body. And if so, what love and thanks can be too much, that is expressed to them who would (would you give them leave) pluck you out of Satan's clutches, and bring you to life eternal? Nor can he ever be thankful to God; who is not thankful to the Instrument, or means, by whom God does, or would do him good.  
Besides, it were a breach of Justice, not to proportion the rebuke to the crime: For, for a Minister to use gentle reprehension, in case of capital offences, that is in case of thefts, rapines, sacrileges, adulteries, and incests, to say to his people, as Eli to his sons, Why did you so? Is no other than to shave that head which deserves cutting off. For as it is with ill humours in the body, that a weak dose doth but stir and anger them, not purge them out; yea, if physic be not strong enough to purge out choler, it increaseth choler; the humours it would have purged and expelled (if it had been strong enough) it inflameth, exasperateth and sharpeneth. And as the Sun in the Springtime breedeth agues, and other distempers, because it stirreth humours and doth not waste them; so it fareth with sins in the soul. An easy and gentle reproof doth but encourage wickedness, and make it think itself so slight, as that rebuke importeth; which is to patronise evil in stead of reproving it. And experience shows, that cold Preachers make bold sinners. However, such being like ill Archers, that draw not their arrows up to the head, seldom convert these sinners.  
Nevertheless, resolute sinners would have dissolute Teachers; would have the Law according to their lives, not their lives according to the Law. That pleas●th them which is sweet to the sense, not that which is wholesome to the conscience, as the Holy Ghost informs us, Isa. 30.10. 1 Kings 12.8. Mich. 2.11. Like wanton children, they care not to be mended, but to be commended: He that praiseth them, pleaseth them.  
But woe to such Preachers, as shall heal the hurt of these people with sweet words, saying, Peace, peace, and give them comfort (as Jezabel did Ahab, 1 Kings 21.5, 6, 7.) when they rather deserve a curse, Jer. 8.11. For this is no other than guilded treason, like that of Hazael to his Master, who told him with his mouth that he should recover, when on the morrow he stifled him with his hand, and a wet cloth, 2 Kings 8.14, 15. Whence the Holy Ghost brands all flattering Preachers, that sow pillows, for false Prophets, Jer. 8.11. And indeed it is but a Mountebank trick, to heal an ulcer, and leave in the core. A good Physician, either for soul or body, first tells the state of the disease with its symptoms, and then prescribes; and in prescribing, first pulls down the body with purgatives, and then raiseth it with cordials. And take this for a rule, such as fear God, & are Ministers of his sending, will think is better to lose men's favours than their souls, and be sure to discharge his conscience from the burden of any one's blood, Ezek. 3.18. and 33.8. Yea, an ingenious Patient should be so wise as to know, that the stomach should ra●her be pleased than the palate: and experience tells us, that those things (for the most part) that are least pleasing, are most wholesome. Rue is an herb most bitter to the taste, yet in regard of the virtue which is in it, we usually call it Herb of grace. And Physicians find, that though Mithridate, of all other Electuaries it be the most distasteful, yet of all others it is the most wholesome. And so it fares touching spiritual truths. Whence a good Preacher cares not so much to struck the car, as to strike the conscience: being like a good Physician, who gives sharp medicines, and bitter potions, that he may make sho●t diseases, and procure sound health. The true method of preaching, and the likeliest way to undeceive the deceived, and (with blessing from above) to pluck sinners out of Satan's snares is: for a Minister to deal with his hearers, as the Prophet did by Hazael, when he plainly told him the abominable wickedness of his heart, and what evil (even beyond belief he should shortly do or execute, had he been wise enough to have been warned thereby. Or as Nathan did by David, when he so cunningly made him pronounce sentence of death against himself. Or as Jonah did by the Nin●vites, when with that short thundering Sermon of eight words, he converted that great City. Or as Peter by his Converts, when he told them they were the men, that had crucified the Lord of life. Or John Baptist by Herod, and all that came unto him. Or as Christ by the woman of Samaria, when he so represented the very thoughts of her heart unto her conscience, that she was forced to confess, He hath told me all things that eve● I did. Or as he did with Saul, when he spoke to him from Heaven, which wo●ds made him tremble, and fall to the earth with astonishment. Which makes one of the Fathers say, that The crown of Preachers is the tears of their hearers. And Saint Basil, that Sha●p reprehension is the healing of the soul. And Chrysostom say to his hearers, If I make you smart give me the more thanks for it. Nay, says Busil, It may well be feared, that Ministers open not the word aright, when wicked men kick not against it. And Luther was of that judgement, tha● he thought if Ministers should preach the word as they ought, they should stir up all the Furies of Hell against themselves.   

Sect. 6. Now what's the reason, why down right truth is so unpleasing to carnal minds? when none can deny, but it is by far the more wholesome. It is this, All men love the light as it shines, but as it discovers and dir●cts, the most of men hate it None so bad, but they can away with pleasing truths, and promises of mercy. Or let the Minister walk in generals, and labour more to fill the head with knowledge, than the heart with grace; to please the sense, than speak to the conscience, by driving an application close home to them in particular, touching some one sin of theirs (which is the soul of preaching) so long they will like him; yea, he is a fair and good Church▪ man, a great Scholar. But let him act the part of Boanerges, thunder out the judgements of God against sinners, let him do as God commands Ezekiel to do, Ezek. 4.4. Answer them according to their Idols, preach to their necessities, press them to holy duties, reprove them for their unholy practices, make known to them what evil consciences they have; then they turn their backs upon him, and hate him to the death; as Ahab did Eliah and Michaiah; Herod and Herodias, John Baptist, the Jews, our Saviour; and the Galatians, Paul. See Amos 5.10. yea, they will say, Away with such a fellow from the earth, for it is not meet that he should live. The case of all incorrigible, and cauterised sinners; as well the covetous as the riotous; the civil, such as seek to fill their chests, as those that are all for satisfying their lusts, For let a Minister but rouse and raise them out of their security, saying, Awake thou that sleepest, and stand up from the dead, all are instantly about his ears. Then the wit-foundered Drunkard cries out, saying, He subverts the state of the world, and troubles our City; then the covetous Oppressor is ready to tell the Prophet (as the Sodomites Let) Away hence, he is come alone as a stranger, and shall he judge and rule? then the whole Rabble (furiously raging together against the Lord, and against his Anointed) conclude peremptorily, that a piece of a pulpit, & half a Benefice, is too much for such an unquiet spirit, such a Fire-??? slinger. As let Paul but touch Demetrius his Copyhold, preach down his profit, he and all of like occupation will roar out of measure, Acts 19.28. Wherein they show as great policy, as did the Sodomites, who made haste to turn out Lot and his family, that fire and brimstone might make haste to destroy them.  
A guilty conscience loves application as dearly as a dog loves a cudgel. Sore eyes cannot endure the light of the Sun, nor Bankrupts the sight of their counting-books▪ nor deformed faces of the true glass. A man were as good take an Elephant by the tooth, or seek to rob a Bear of her whelps, as go about to make them better. For let a Minister charge them from God, like rusty or ill-wrough● pieces, they will recoil in his face; and like Serpents, not only be deaf to his charming, but turn their tails to sting him. Wherein they resemble the mad man, that wounded his Physician, while he was administering physic to him for his recovery. They more seek for a rag to cover their sins, than for a plaster to heal them: as it fared with David, while he slept in that foul sin of adultery, 2 Sam. 11.5, 6, etc.  
Now if they are so startled and terrified at the Ministers telling them of one or a few sins, what will they do when Satan, and the Searcher of hearts, shall lay open all the sins that ever they have committed, & spread them before them? If it be so dreadful to hear of what they shall suffer, if they repent not, how terrible will it be to feel it? The Law wasp-like stings shrewdly, but Satan that Hornet will sting worse a great deal. But if men will be warned by the former, they may prevent the latter: only these want that we commonly call reason; therefore, like children and cowards, they rather shut their eyes, and choose to feel the blow, than to see and endeavour to avoid it. Owoful wretches! that had rather be everlastingly damned for their sins hereafter, than endure to hear of them now, to their eternal comfort. But I hope better things of some amongst so great a number.  
God's truth, if you mark it, would cry down men's sins, as preaching would have done Demetrius his trade: and therefore ●o marvel, if the Tradesmen of iniquity are up in arms against the Gospel, as Demetrius was against Paul. And did not the Gospel cross their sins, they would not cross the Gospel: but the waves do not beat or roar any where so much, as at the bank that restrains them.  
The Pharisees could not endure Jesus, because he came to break their customs, Luke 6.2. The Masters of the Pythonesse, Acts 16.21. objected this against Paul and Silas, that they did teach contrary to their customs. For this cause was that uproar at Ephesus, Acts 19.26. to 31. Paul had never become their enemy, but for telling them the truth, & dealing so plainly and roundly with them. And why did more than forty of the Jews bind themselves with a curse, neither to eat nor drink till they had killed him? Acts 23. not for the evils they found in him, but for the vices he reproved in them. By all which it appears, that obstinate sinners are as witless as wicked: and that they would, if they durst, deal with their faithful Pastors, as the Jews did by Stephen, who in their blind zeal were so furious and merciless, that they put him to death, for showing them the way to eternal life, and stoned him for a Blasphemer against God and his Law, who was a man full of faith, and power, and of the Holy Ghost, Acts 7.55, etc. It hath ever been the manner of wickedness, to be headstrong in the pursuit of its own courses, impatient of opposition, cruel in revenge of the opposers. The great spite and spleen therefore, that men bear to the Word, must be wreaked upon the Minister, he must be hated, outed, and persecuted: yea, if they durst, they would stone him to death, as the Jews did Stephen: for as their hearts braced for anger, as they gnashed at him with their teeth when they heard him, Acts 7.54. so fares it with these touching their Minister. But in the meantime, what horrible, what hellish ingratitude is this, if it be looked upon with an impartial eye? Are not these the very worst of monsters? O you sottish Sensualists, what can you allege for yourselves, or against your Minister? Is he any other to you, than those three Messengers were to Lot? that came to fetch him out of Sodom, that he might not feel the fire and brimstone which followed, Gen. 19 Or than the Angel was to Peter, that opened the iron-gates, loosed his bands, brought him out of prison, and delivered him from the thraldom of his enemies? You show just as much reason in it, as if those blind, deaf, diseased, distracted, possessed, or dead persons spoken of in the Gospel, should have railed upon our Saviour for offering to cure, restore, dispossess, recover and raise them again. And are like those wicked, witless, and ingrateful Jews, Judg. 15. who when God, in great love, sent Samson to deliver them from the slavish thraldom of their enemies; they in requital bind him, (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under, to the end they might slay him, and still make slaves of them. Here is your case right: Are you not ashamed to be such Sots? Were there ever such fools, or frenzy men did commit a greater folly? For shame think of it before it prove too late, before you have sinned away all hope of mercy: In the mean time, as our Saviour said of his murderers, Father, forgive give them, for they know not what they do: so may your Minister say, adding thereto that prayer of Stephen when they stoned him: Lord, lay not this sin to their charge, Acts 7.60.   

Sect. 7. But that I may, if it be possible, fetch tears from your eyes, and blood from your adamantine hearts, I will yet acquaint you with that which is worse, and more considerable than all, I pray mind it: All the indignities and wrongs that are done to Christ's Ministers and Ambassadors, redound to him; and he that traduceth, or any way wrongs a Minister, for the discharge of his place, his envy strikes at the image of God in him, and he so takes it, as a world of places show. He that despiseth you, despiseth me, 1 Sam. 17.45. Isa. ●7. 23. Saul, Saul, why persecutest thou me? Acts 9.4. Revel. 16.9, 11. Psal. 89.23. To spurn at the Messenger, is to strike at the image of God, whose message it is. What saith Paul, 1 Cor. 7.10 I have not spoken, but the Lord: and therefore as the Lord said unto Saul, Acts 9.4. that he persecuted him (though in Heaven) so they who resist any truth delivered out of the Word, do resist God himself, and not his Messenger. But see further what you do, by what your fellow-persecutours have done before you. With such impatience does a gauled heart receive admonition, that when God himself came to reprove Cain for killing his brother Abel; he had no sooner spoke these words, Where is Abel thy brother? but he returns to God himself this churlish answer, Am I my brother's keeper? Gen. 4.9. Again, the Scribes, Pharisees and Elders, were filled full of madness against our Saviour, and communed one with another, what they might do to Jesus, and how they might destroy him, (the which you would also do, if he were your Minister, & now upon earth) for being so bitter, Luke 6.11. (For if you cannot away with the light of a candle, you would much less endure to look upon the glorious Sun.) Now if God himself was so served, if Christ's own doctrine could not escape persecution, no marvel if his Messengers cannot. Here then is some comfort for your Minister, Honey out of a Lion. Nor is it his shame to suffer what Christ suffered, nor your honour to do as Cain, Judas, and the rest did, as Cyprian speaks.  
But secondly, take notice what our Saviour's counsel is to his Ministers, when his holy precepts and prohibitions, do either harden men as the Sun hardens clay, and cold water hot iron: or else enrage them, as a furious mastiffe-dog, is the madder for his chain. What his counsel & method is, may be seen both by testimonies and examples not a few. As, Cast not your pearls before swine, Mat. 7.6. Into whatsoever city you shall enter, if they will not receive you, go your ways out into the sreets of the same, and say, Even the very dust which cleaveth on us of your city, we wipe off against you, for a witness unto you. Notwithstanding know this, that it shall be easier for Sodom and Gomorrah at the day of judgement than for you, Luke 10.10, 11, 12. Those mine enemies which would not that I should reign over them, bring hither, and slay them before me, Luke 19.27.  
And that this is an evident sign of one that shall eternally perish, is plain, Pro 29.1. read the words and tremble, A man that hardeneth his neck being often reproved, shall suddenly be destroyed, and that without remedy. See more Prov. 1.24, 25, 26, to 33. Whence it is the Prophet tells Amaziah, I know that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 Chron. 25.16, 20. And that the Holy Ghost, speaking of Eli's sons, saith, that They would not hearken unto, nor obey the voice of their Father; because the Lord was determined to destroy them, 1 Sam. 2.25. Yea, it is an observation of Livy, that when the destruction of a person, or a Nation is destined: then the wholesome warnings both of God and man, are set at nought. And in reason, that sin is past cure, that strives against ●he cure. Herbs that are worse for watering, Trees that are less fruitful for dunging and pruning, are to be rooted out, or hewn down. Even salvation itself will not save those, that spill the potion, and sling away the plaster. When men are the worse for Gods endeavour to better them; the best and only way is, to leave them to their Judge. Those Beasts we cannot master, we must give up. If Babylon will not be cured, she must be left to herself, given up to destruction without further warning. My people would not hear my voice (saith God) and Israel would none of me, Psal. 81. and what follows? So I gave them up to the hardness of their hearts, and they walked in their own counsels, vers. 11, 12. All further patience would prove fruitless: so he layeth by his rod to take up his sword; as God hath Messengers of wrath for them that despise the Messengers of his love.   

Sect. 8. Now to end with a word of exhortation, to as many of you as have heard what hath hitherto been delivered, (from one that is no party, and so less subject to be partial) and that are not yet given over.  
In the first place, be not any longer offended with your Pastor; for he is appointed a Watchman over your souls, and doth but discharge his office that God hath placed him in, Ezek. 3 17. and he should be guilty of high treason against Christ, and the souls committed to his care, if he should do less. As the Centinel or Captain, that doth not what he can to maintain the walls, doth what he can to betray the City The word is no other than Christ's, though delivered by a weak Instrument. Who ever be the Crier, the proclamation is the King of Heavens. (While it goes for man's, it is no marvel if it lie open to despite.) So that in hating your Minister, and complaining of his bitterness, you do as wisely and justly, as if the people should impute the cause of the war to the Herald, or accuse the Trumpet for all that their rebellion hath brought upon them. Yea, consider who is the Author of the Word, what the cause and ends of the Ministers delivering it; and that there is nothing can cure your grief, but the same Word that caused it: and then thou wilt receive him as an Angel of God, yea, even as Christ Jesus; as the primitive Christians did the Apostles, Gal. 4.14. who acknowledged to owe, even themselves, to their spiritual Pastors, Philem. 19 And would, if it had been possible, have plucked out their own eyes, and have given the same unto them, Gal. 4.14, 15. and 6.6.  
You have heard sufficiently, that this is the true method of preaching, though it be little used; because discretion (with many) eats up well nigh all true devotion. Their discretion and moderate stayedness, much abates of their zeal, honesty and goodness.  
Nor can there be a better argument to prove, that a Minister studies more to profit than to please men with his wholesome counsel; than when he will not let them sleep and snort in their sins, but cry aloud against their abominations.  
I grant Corrasives are not to be used in all cases, Lenatives and Cordials are of no less use to weak constitutions. Whence the care of every wise and able Minister, that hath skill to divide the word of God aright, must be and is, to give to each man his due portion; comfort to whom comfort belongs, terror to whom terror is due: observing the same rule that St. Paul did, who meeting with an Elymas, one that resisted the truth, and laboured to keep others from it, entreats him not with fair and sweet words, as he did Agrippa, who was hopefully coming on to embrace the truth. Wherefore the same Apostle says to the one, O full of all subtlety and all mischief, thou child of the Devil, and enemy of all righteousness, Acts 13.10. But when he speaks to the other, it is in a more mild, gentle, and winning tone. Or as our Saviour himself used, (that Lamb of God, who would not break the bruised reed, nor quench the smoking flax.) As how doth he multiply woe upon woe, and threaten double damnation, when he was to deal with hardhearted Hypocrites, Opposers of the Gospel, those Scribes and Pharisees, Matth. 23. And indeed, the best music is made by a judicial correspondence of sharp and flat. Let all merciful & meal-mouthed Preachers, such as flatter sin and flout holiness, such whose scope of their preaching is but to feed the people with hopes, though they give them no grounds for it: that Heaven shall meet them at their last hour, be their condition never so wretched; which is the reason that most men walk in the broad way, and yet every man thinks to enter in at the strait gate. Let these, I say, take notice of this. As also scorners of their teachers & Instructors, and more of their godly instruction: then will they love where and what they now hate, and hate where and what they now love. But you have no cause to complain of either extreme: for in the Sermons, against which you except, there is matter of instruction, of reprehension, of consolation, of exhortation; for the ignorant, for the sinful, for the faithful, for the despairing soul and drooping spirit: not Gospel without Law, nor Law without Gospel: but a sweet composition of severity and mercy, wherein Law and Gospel meet, as Moses and Christ met upon the Mount: the one to direct your obedience, the other to answer for your disobedience, if you will but repent and turn unto God, with such Christian moderation, as may argue zeal without malice, and desire to win souls, no will to gall them. For as Saul's servants did not only tell him that he had an evil spirit, but withal told him a remedy, and helped him to the party that gave him ease, 1 Sam. 16.16, 18. So your Pastor, with a discovery of your sins, shows you a means of cure and recovery for your souls. Yea, do but submit, and the very same Word (like the sword of Achilles) will heal again, whom it hath wounded. Whereas if you forthwith fly from your Admonisher, it is as if one that is launsed should fly from his Chirurgeon, before his wound can be bound up.   

Sect. 9 Again, slight not him whom God hath placed over you, lest hereafter, when you lie gasping on your deathbeds, and come to a sight and sense of your sad condition you wish; Oh that I had now but the opportunity, to converse with such a Minister; as Saul slighted Samuel while he lived, but would fain have heard and conversed with him, when he was dead. A case which often falls out, for when godless persons are in any distress, they still pray the people of God to pray for them: and commonly those too, whom they have most slighted, hated, and abused. For the Oppressor is in no man's mercy, but his whom he hath trampled upon; and injuries done us on earth, give us power in Heaven. Whereupon Jeroboams hand being dried up, for stretching it out against the Prophet, he sueth to the man of God, saying, I beseech thee pray unto the Lord thy God, and make intercession for me, that my hand may be restored unto me, and the man of God besought the Lord, and the King's hand was restored, 1 Kings 13.4, 6. And thus it fared between the Israelites and Samuel, 1 Sam. 12.19. between Miriam and Moses, Numb. 12▪ 13. Thus when the Lords wroth was kindled against Eliphaz and his two friends, nothing would appease the same, but the prayer of Job whom they had so contemned, Job 42.7, 8. Thus Simon the Sorcerer prays Peter to pray for him, Acts 8.24. Yea, of whom did Dives, being tormented in Hell flames, expect and seek for ease, but from Lazarus whom lately before he had despised, Luke 16.24. For though the wicked scorn and despise the godly in their prosperity, yet in their distress they only are set by for advice, and to pray unto God for them, who are more ready to solicit God for their mortalest enemies and persecutors, than they to desire it, be it at the time when they wrong them most, witness Stephen when they stoned him, Act. 7.60. And our Saviour Christ when they crucified him, Luke 23.34. Yea, they account it a sin, to cease praying for their worst enemies, 1 Sam. 12.23. To all which I might add, how such as have wronged and persecuted the servants of God, are not seldom forced to confess their own folly, wickedness, and unthankfulness; the Godlies' superlative goodness, etc. As Laban did to Jacob, Genes. 30.27. and Pharaoh to Moses, Exod. 9.27, 28. and again chap. 10.16, 17. and Saul to David, saying, I have sinned, I have done foolishly, and have erred exceedingly: thou art more righteous than I, for thou hast rendered me good, and I have rendered thee evil, etc. 1 Sam. 24.18. & 26.21. Rare acknowledgements from Heathen and Christian Kings to their own Subjects. Yet God will have it so, and conscience will compel them to do so; though perhaps afterwards, when the rod is off their backs, they are apt to harden again, and return to their old bias, as did the same Pharaoh and Saul. For no longer than they smart, no longer can they see: and unless affliction opens their eyes, there is no persuading them, but the righteous man is worse than his neighbour: yea, none so vile, as Haman thought and reported of Mordecai and the Jews, and Ahab of Elijah, and Saul of David.  
And this I can assure you beyond all exceptions, that if ever your eyes be opened, before you drop into Hell, when the mask of prejudice is taken from before your eyes, you will be clear of another mind to what you are: you will love that down right preaching which now you hate, and hate those clawing and Rhetorical discourses, that now you so much adore and admire.   

Sect. 10. Wherefore, receive with meekness the engrossed Word, which is able to save your souls, Jam. 1.21. Entertain it with an honest and good heart, and in so doing, you shall entertain both God and Christ with it, as our Saviour himself plainly tells you, Joh. 13.20. See also Chron. 34.27, 28. Yea, hear the Word indifferently and impartially, and the rather from such as thou hast hated for their bitterness; perhaps God will conver● and save thee by no other means or Minister, than such as he hath placed thee under. Saul, if you observe it, when he was possessed with an evil spirit, (as all are that persecute their faithful Pastors) all his spite was at David, from whom he received more benefit than from any one man in his Kingdom besides: yet by God's special appointment, none could give him ease but David. Despise not the meanest of Christ's Messengers, that delivers his Word purely, aims at his glory and the good of souls. As what says Luther, If God speaks to thee as he did unto Balaam by an Ass, thou must have so much wisdom and humility, as to hear him: God's word is the Sword of the Spirit, that killeth our corruptions, and that unresistable Canonshot, which beateth & battereth down all the strong holds of sin & Satan. But above all resist it not, kick not against it, mock not at God's Word or Messengers. O do not sport away your souls into those pains, which are easeless, endless, and remediless.  
Do you believe there is a God? Are you willing to be saved? If you are, Break off your sins by repentance, Dan. 4.27. Cease to do evil, learn to do well, Isa. 1.16, 17. Seriously grieve & bewail for the millions of times that you have provoked God, and never more commit the like impiety: yea, as you tender the everlasting happiness and welfare of your almost lost and drowned souls, set upon the work presently, before the drawbridge be taken up. Provide with Joseph for the dearth to come, & with Noah in the days of your health, build the Ark of a good conscience, against the floods of sickness: yea, do it while the yearning bowels, and compassionate arms of Jesus Christ lie open to receive you, abjure and utterly renounce all wilful and affected evil, lest when it is too late, it vex every vein of your hearts, that you had no more care of your souls.  
Again, if God by his Spirit shall work this upon your consciences, (as you will have cause to bless his name, that ever you met with such a stop, so) resemble not the rustic Sailour, who when he is in danger of shipwreck, will promise to change his life; but when the storm is overpast, he returns to his former vomit, making no conscience nor account of his vows and protestations. But remember that perseverance is the crown of graces, and Heaven the crown of perseverance. If you are convinced, and resolve upon a new course, let you resolutions be peremptory and constant, and take heed you harden not again as Pharaoh, the young man in the Gospel, Pilate and Judas did: resemble not the iron, which is no longer soft than it is in the fire, lest your latter end prove worse than your beginning, Matth. 12.43, 45. As it fared with Julian the Apostate, and Judas the Traitor; for millions are now in Hell, who thought they would repent hereafter.  
God will not give his heavenly and spiritual graces at the hour of death, to those who have contemned them all their life. If in any reasonable time we pray, he will hear us; if we repent, he will pardon us; if we amend our lives, he will save us: But for want of this timely consideration, Dives prayed, but was not heard; Esau wept, but was not pitied; the foolish Virgins knocked, but were denied. And so it fares with all such fools, they died as they have lived, and commonly go from despair unto destruction.  
If you would prevent the like, lay not hold upon mercy, until you be thoroughly humbled. The only way to become good, is first to believe that you are evil. God does not pour the oil of grace, but into a broken and contrite heart. Would you truly know how evil and miserable you are by nature, and be very sensible how evil & wicked your hearts are, seriously consider these three particulars: 1 The corruption of your nature by reason of original sin; 2 Your manifold breaches of Gods righteous Law by actual sin; 3 The guilt and punishment due to you for both. This being done, you will see and find your necessity of a Redeemer, who came to save none but the weary and heavy laden sinners, even the lost sheep of the house of Israel, Matth. 15.24. and 11.28. And indeed the sense of our wretchedness, and the valuation of our spiritual helps, are the best trial of our Regeneration.  
All which, if you would obtain, omit not to pray for the divine assistance of God's Spirit. For of ourselves we cannot think a good thought, a Cor. 3.5. John 15.4, 5. Swift we are to all evil, but to any good immovable. Wherefore beg of God, that he will give you a new heart, and when the heart is changed, all the members will follow after it, as servants after their Lord. Only let me add, be sure you wholly and only rest on your Saviour Jesus Christ for salvation, abhorring to attribute or ascribe aught to doing. To conclude, if you receive any power against your corruptions, forget not to be thankful; & when God hath the fruit of his mercies, he will not spare to sow much, where he reaps much. This do, and my soul for yours, God by his grace, will more than supply what is wanting; (as may be seen in his entertainment of the prodigal Son) and thou shalt be for ever happy, Luke 15.20. which is the prayer, and hope, and should be the joy of  
Your impartial Monitor, J.F.  
FINIS.