THE People's Impartial, And Compassionate Monitor; About hearing of Sermons: OR, The World's Preachers and Proselytes lively painted out, for a person of Quality; upon occasion of hearing two famous Divines, whose transcendent Wit, Oratory, and Elegancy, made many at their wits end with admiration!  
Being a rare discovery to Vndeceive the Deceived.  
By R. YOUNG of Roxwell in Essex.  
We preach not our selus, but Christ Jesus the Lord, etc.  2 Cor. 4.5. 
My speech, and my preaching was not with enticing words of man's wisdom; but in demonstration of the Spirit, and of power: That your faith should not stand in the wisdom of men, but in the power of God, etc.  1 Cor. 2.4, 5, to 9 
I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive,  Joh. 5.43. See 1 Joh. 4.1. 
London, printed by J. B. for James Crumpe in Little bartholomew's Well-yard, In the year, 1657.   

TO THE TRULY NOBLE, AND DESERVEDLY HONOURED Sr NATHANAEL BASILE: A WORTHY PATRON AND PATTERN OF WISDOM, JUSTICE, FORTITUDE, PIETY, AND SINCERITY.  
R. Y. Dedicates this mean piece of his Labours, and wisheth long life; many followers, with increase of all grace and happiness.   

The People's impartial and compassionate Monitor, about hearing of Sermons. Or, the World's Preachers, and Proselytes lively painted out; for a Person of Quality. Upon occasion of hearing two famous Divines, whose transcendent Wit, Oratory, and Elegancy, made many at their wit's end, with admiration.  

Section 1.  
Much honoured Sir!  
ACcording to your Order, I have heard another of your famous Preachers, and will thereof give you an account, as I promised; And so, that hundreds I hope shall be the better for it.  
The truth is, I extremely admire them both, though I honour them not at all: The one made as rare a something, of nothing, as ever I heard. The other for his skill in Sophistry, is (I confess) a Non-such. Both may be rare Preachers for aught I know; but as he said of one little learned, and less modest; who usurped all discourse at the Table: I never heard learning make such a noise: So I never heard a solid Preacher, deliver so many words, for so little matter; so much Oratory, for so little Divinity.  
Well may these plashes of water, be held by some deep Divines: but I presume you may gauge their Divinity with one of your fingers. As for their Sermons, (for so men call them; though not otherwise then the Heathen Images are called gods: Nor are they more like Sermons, than Michael's image of goat's hair was like David.) I may fitly liken them to a plume of feathers, for which some will give any thing, others just nothing. Or, if I compare them to a Nightingale tongue pie, (as being far more elaborate and costly, than profitable or nourishing;) it is a great Hyperbole.  
Indeed as a Reverend Divine speaks; if I had no other Mistress than Nature, I would wish no other Master then such a Seneca, Cicero, or Demosthenes: but being a Christian, I go not to hear the rarities of human Eloquence, but the eternal Word of God; and more to profit my soul, than to please my senses. A wise man should (yea, a good Christian will) propound to himself some end, some good end of his going to hear: (for he that in his actions, proposeth no mark, or main end to himself; is like a Ship that aimeth at no Harbour; and no wind makes for him, that hath no intended Port to sail unto, neither can he expect any Voyage of advantage.) And to what end should any of Christ's sheep go to the Assemblies, but to hear his voice? which is spirit and life to quicken those that are dead in sin; and to raise up those that are therewith cast down. Yea, the Gospel is the strong arm of the Lord; and the mighty power of God to salvation, to every one that believeth, Rom. 1.16. And therefore they never go to hear it, but in hope to be the better for it: Namely, that they may have their faith strengthened by it, or their patience increased, or their judgement rectified, or their wills reform, or their life and practise bettered, or their love and zeal inflamed. But certainly, if any shall go to hear such Preachers as these, (bear with my boldness I beseech you) to any, or either of these ends, he shall no less sail of his expectation, than did those guests which Caligula invited to his golden banquet; which being set before them, did indeed delight the eye, but neither pleased the palate, nor satisfied the stomach. Nor do such Sermons, more please the ear, than they starve the soul. Their simple hearers, being like that Calf in the Epigram; which went with no small appetite to suck the teats of a painted Cow. Or, rather like one, that whets his knife upon a chalk stone; which doth not sharpen, but make it more dull and blunt.  
Yea, it were well, if it were no worse; for this is to be understood of the best of their Sermons: whereas the other may be resembled to a poisoned fountain in the way; which the innocent and thirsty passenger seeing, is glad to drink of; but in drinking, is sure to die for it. Yea, how many of these rare Preachers could I name? that serve their hearers, (had they the wit to perceive it) as Busirus (whom Herculus slew) served the poor: who killed such, as came to him for hospitality. Or, Theodosius the Prince, who fraudulently called together seven thousand innocent persons, as it were to see plays, and then sent in soldiers to slay them: For under a colour of feeding, and curing their souls, they impoison and kill them. Or, in case they be less cruel, and do answer the hunger and thirst of an empty soul; it shall be no otherwise then the Jews did our Saviour, who gave him gall for his meat, and in his thirst vinegar to drink, Psa. 69.21.  
But this being a truth, that transcends both the understanding, and belief of all that are unacquainted with Satan's wiles. (Nor can it be beaten into the brains of unbelievers, who want the light of God's Spirit, and the eye of faith.) I have taken some pains, in painting out these Preachers, and their Proselytes; affirming no more than I know by grounded experience; and shall fully confirm from the Word of truth. Which commands us to try the spirits, and their doctrine, whether they be of God or no. Nor will you I hope, think the time ill spent, in your serious perusal thereof. If it make you a gainer, give God the glory.   

Sect. 2.  
All sorts of Preachers, may be comprised under four heads: for either they are, Preaching Or, Non-Preaching Or, Un-Preaching Ministers.  
Or, Preachers that are no Ministers. Whereof I have to deal with Non-Preaching and Un-Preaching Ministers.  
Non-Preaching Ministers, I might martial into many Bands: but the chief are witty and Rhetorical Preachers: and to these, will I apply myself in the first place.  
Witty and Rhetorical Preachers are such, as Preach now and then, but it is to very little, or rather to no purpose. For, as they neither aim at GOD'S glory, nor the edification and conversion of their hearers, but their own credit, profit, and preferment: So their people are neither instructed in the mysteries of salvation, nor any whit reform in their lives.  
Now these as preferring Abana and Pharpar before the River of Jordan, choose rather to feed their people with the Onions and Melons of humane speculations than with the spiritual Manna of GOD'S Word. Which is the cause their hearers have such lean and hungerstarved souls. There be a world of unhallowed Divines, that being sent to sue for GOD, woo for themselves. For all their aim and end is, To set out their Learning and Reading, and to breed admiration of their wit and worth. With Gnatho, they are desirous to please every man's humour: and therefore lest their Sermons, or rather Orations, should not be thought Learned enough; you shall have them so richly compounded of Divinity, Morality, and Policy; with so great aspersion of all other Arts, and Dapled so full of Authorities from Poets, Orators, and Philosophers; and so stuffed with rich, magnificent, pompous, and painted words, well-couched phrases, Oratory Figures, and pathetical Metaphors: (For they run all upon Metaphors; and by their good wills, speak not without a Figure.) Together with Hebrew, Greek, and Latin Sentences; That no Room can be afforded for Scripture. Yea, they scorn the grave Eloquence, the stately Plainness, the Rich Poverty, that Humble Majesty, that shines in the Simplicity of the Scripture. The contemptible coarseness of Scripture-phrase grates their Delicate Ears, and offends their Queasy stomaches. For they are not able to Poise, (and so not to Praise) how in Fewness of words, there is Fullness of Matter: That they are Thick and Short, Pithy and Pathetical: Brief, and yet Full; Concise, and yet Clear; Careless, and yet Accurate. Which men, if they cannot instruct GOD, how to deliver his mind better: yet they are not so Well pleased with the SPIRITS way of Expression, as with their Own; when delivering their Words by Weight, and Drawing their Notions into Knots, and Borders; placing them like Checquer, or Fretwork; driving their Clauses to so Even a Cadency, that they fall in a Just measure and sound.  
And to give them their Due; Their Discourses are so Curiously Couched, so Neatly Starched and set; Their Words so Ranked, and meetly marshaled, as if they were a Kin to Him, whose Name is, Sixhundred Sixty-Six. And yet excel they never so much in wit, learning, order, elegancy, and phrase: Admit they deliver their words in Wax, with a Soaring-sublimity, of high Strains, and Choice Composures; Though it move Great Delectation of affection; Suppose they transport their hearers with the wind of words, and floods of eloquence, wherein is more wit than art, and more art than use: yet they are but windy, frothy, and vain Preachers: yea, they preach no more in reality, than Harpocrates the Egyptian, who was always painted with his finger in his mouth. For as every sound is not Music: so every Sermon is not Preaching. A main end of Preaching, is Converting, as the end of Fishing, is Catching. But their Sermons tend to no such end. Well may these Cobwebs of wit and learning be curious and admirable for their fineness of thread and work; but they are of no substance or profit to the soul.  
For admit them dainty Moral Discourses, sufficient to satisfy the most curious car, or refined Auditory: yet they are as improper to the end before mentioned, as were a bone for a child: for wherein is the soul benefitted, or comforted by a witty and Rhetorical Discourse? Or, in case some do dote thereon, do they not resemble Ixion? who embraced a cloud instead of Juno. Their Sermons being mere breath, which vanishes so soon as seen: For as he said of the Delphic Oracle; Quoties legitur, negligitur; It is not sooner gotten, then forgotten: so may I of their Learned Orations. For as one nail drives out another, so one sentence, and one Sermon drives out another.  
As for their Converting of a sinner, or building up of a Christian, they know not what it means. Yea, He appeal to their own consciences, whether in all their lives, they have so much as civilised, or philosophized one drunken, deboist, and vicious liver, by this their manner of Preaching: or, can any one of their applauders say, such a man hath made me an hater of vice, and a lover of virtue? hand credo. Yet this hath been familiarly effected, by mere Philosophers upon their Disciples.  
Now if they are insufficient to effect the lesser work; what probability is there, they should accomplish the greater? of true and effectual conversion, which is no other than a miracle: For no less true, nor miraculous, though spiritual, is our raising up from an estate of inward corruption, to the life of grace, than was our Saviour's restoring of sight to the blind, hearing to the deaf, speech to the dumb, health to the sick, yea, life to the dead; and whatever in this kind he did by himself, while he lived, the same he doth still by his Ministers, through the mighty and powerful working of his holy Spirit, with his written Word.   

Sect. 3.  
Nothing proved him to be God, more than his casting out of Devils: For there is no casting out of devils, but by the finger of God, Luke 11.20. Neither is that strong armed man overcome and ejected, but by a stronger than he, verse 21, 22. And is any stronger than he, but God alone? no verily. As for man, he is no way able to deal with him; witness Adam in his state of perfection, 〈◊〉. And yet as then himself cast out devils, by speaking the words of eternal life: so now his Ministers cast them out, by applying the same Word; for every reigning sin we have, is a devil: as Basil, Austin, and Saint Gregory affirm, 2 Cor. 4.4. John 14.30. Ephes. 2.2. 2 Tim. 2.26. and of him that by the power of the Word, hath pride, covetousness, drunkenness, whoredom, swearing, envy, or ignorance cast out of him, or mortified in him; we may say as properly, as it was of Mary Magdalen, he hath so many devils cast out,  
Now it were a strange folly to think, that these Preachers should cast them out, and overcome them, with the carnal weapons of their warfare, which they borrow from men, and not from God: What cares the devil, so long as they bring wit instead of weapons? he fears them no more, hearing the words of their Commission, and espying them to have no courage, no power, no zeal for the glory of God, no aim at the edification of their hearers, than an Eagle fears a Swallow, or a Laon a Lamb: but makes answer, as he once did to the sons of Sevah, Jesus I acknowledge, and ●aul I know, but who are ye? It is a silly Hare that will be caught with a Tabor; and their Preaching is as prevalent to the casting out of devils, as is the hunting of an Hare with an Ox, or as oil is to the quenching of fire, or as smoke for curing the eye-fight.  
Now we esteem things good, according as they are proper for our use. The goodness of an Horse, doth not consist in his costly trappings, and a velvet saddle; but in his strength and swiftness. What benefit is in a gilt armour, if it will not defend? or, to what purpose is a golden key, if it will not open the door? Hungry stomaches like not to be fed with flashy cates, but solid meat; whereby they accrue both strength and growth; and such as meat is to the body, such is reading, and hearing to the soul. It is the Word of God only, which moves the conscience, and saves the soul. And what Aristippus said of other Sciences, and Philosophy, is more true of all other Arts, and Divinity. They that study the other, and neglect this, are like Penelope's wooers, that made love to the waiting-women. The Kingdom of God is not in word, but in power, 1 Cor. 4.20  
Again, every man seeks after those that are skilful in their Art: who saith Seneca, will not rather desire a skilful Physician, or Lawyer, than an eloquent one; so a powerful, experimental Divine, is to be chosen, rather than a witty one: Otherwise a Minstrel, or Musician, will serve to please the ear, and starve the soul, as well as a Minister.  
As for any spiritual nourishment, that redounds to the soul from their Sermons, they may be compared to a Bristol stone, or a Saint Martyr's Ring, which seem to some of great value, but are scarce worth a groat. Or, to Hercules' Club in the Tragedy of Menander, which was of great bulk, but the stuffing was only moss, and rubbish: Or, to variety of meats and drinks, curiously painted; which look as though they would satisfy the appetite, and quench the thirst; but do only cheat the speedy-approaching traveller, of his hungry hopes: as Zeuxis did the silly birds, with his lively limbed grapes. So dealing with their Auditors, as Heleogabalus did, by a great number of poor people, whom he had invited to a feast; which when they came, he set before them nothing but meats, and drinks in their similitudes. Or, to that which rometheus, with a great show of religious devotion, made for Jupiter; wherein he presented the bones of two Bulls, covered with Skin and sinews, but defrauding them of the flesh and fat. Or, to painted fire, which at the first blush, may make a man judge it to be fire indeed: but if a man hold his hand to it, to feel for some heat, and to make trial by the effects, a child in understanding, will be able easily to judge, that it is but a dead image, because the effects are wanting. In a word, they cozen the world with copper for gold, with glass for pearl, with seeming or shadow for substance, and sell us breath, for the bread of life, to strengthen us, and froth instead of cordial, and celestial water to comfort us; and so cheat us, whatsoever we give; for its dear of a farthing, that is good for nothing. And we may say of their Sermons, as the Apostle of Idols; They are nothing in the world, 1 Cor. 8.4.  
Or, if the hungry soul finds any thing to feed upon, it is but like a meal of Grafish, where is much picking, very little meat: or, a banquet of Kickshaws, which neither make good blood, nor beget spirits; neither strengthen the sinews, nor increase the marrow; but only procure lust, make the belly flatuous, and swell the body.  
I need not stand to amplify it, you find in your own observation and experience, a great difference between these speculative Preachers, and experimental Divines. As hear the one, that speaks spiritual things in spiritual words, with spiritual devotion, and zeal; and you will be ready to say, with those Disciples going to Emmaus; Did not our hearts burn within us, while he spoke? Luke 24.32. Or, with those, Mat. 7.29. He speaks with authority, and not as the Scribes. Or, with him the Apostle speaks of, 1 Cor. 14.24, 25. Who hearing the secrets of his heart made manifest, being convinced, falls down, and worshippeth, saying; God is in him of a truth: Whereas hear one of these speculative Divines preach, perhaps like a Discourse of Philosophy read, the invention, the eloquence, and the pertinency doth presently move you, and tickle your spirit, but there is nothing moveth or pricketh your conscience; for it is not to her they speak. And indeed for the most part, when speculative men preach of practical and experimental truths, it seems to experimental Christians, as Phormio his argument of the wars, seemed to Hannibal, no better than dreams and dotage.   

Sect. 4.  
Besides, holiness in a Preacher, gives addition to the matter; and is a great means to heighten liking in the hearer. It is much moving in an Orator, when the soul seems to speak, as well as the tongue. Saint Austin says, Tully was admired more for his tongue, than his mind; Aristotle more for his mind, than his tongue; but Plato for both. And both together is more persuasive, in working on the soul it meets with; for he that hears, has only those affections, that the speaker gives him; and devotion kindles devotion, where it is not, as a live coal kindles a dead one. And it is very requisite, that Ministers should be exemplary in all they urge and teach; for the eyes of the whole Parish are upon the Pastor; and then is there life in their doctrine, when there is doctrine in their life: Men in this case, as in other cases of Manufacture, except they see, they will not believe. Their eyes must be taught, as well as their ears, Phillip. 4.9. Those things which you have both learned, and received, and heard, and seen in me, do.  
He that will cast a stone at an offendor, must be free himself: before Samuel doth charge Israel with their sin, he clears his own innocency, 1 Sam. 12. Shall a profane liver, prescribe rules of sanctity, and piety? Shall an Officer that reforms the Taphouse, be himself found in a Brothel-house? Were it not strange, that the Witch should tell the Juggler, he hath a bad conscience? Or, that the Hypocrite should rail at the Player? Or, the Usurer, challenge the Thief? Or, if so, will they not retort this answer? Physician heal thyself, Luke 4.23.  
Neither is it enough for them, being converted, to be common lines in Christianity, or pious in ordinary: For so every private Christian is commanded to be, blameless, and pure, and as the sons of God without rebuke, Philip. 2.15. But Ministers should be as set-copies of sanctification to others, and shine as lights, among whom they live in the world. The Apostle exhorteth Titus, to soundness of speech, and uncorrupt doctrine; but above all things, saith he, show thyself a pattern of good works, as preferring them: and gives this for his reason; that he which withstandeth, may be ashamed, as having nothing concerning you, to speak evil of Titus 2.7, 8. And the like in his Epistle to Timothy, Be thou, saith he, an example to them in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim. 4.12. his very conversation must preach. If thou wilt turn unto me, thou shalt convert, saith God to Jeremy, Jer. 15.19. implying, that if he did not the one, he should not the other: or, if he did some, as it is possible a wicked Minister may, yet nothing so many. And this is given as a reason of John the Baptists so great success, in converting of souls, Luke 1.16. He shall convert many of the children of Israel to their Lord God, (saith the Angel) why so? for he shall go before him in the spirit and power of Elias, ver. 17. who was a zealous, and holy man.  
I deny not, but a lewd and wicked Minister, may be a good Preacher, (as no doubt but Judas was) and so prove the means of saving others, and bringing them to Heaven, while in the mean time himself goes the other way. Our Saviour tells us, Matth. 7.22. that many Reprobates will say unto him at the Resurrection; Lord, Lord, have we not by thy name prophesied, and by thy name cast out deviis, & c? whose answer shall be, I never knew you, depart from me, etc.  
We see in nature, that a deformed man may beget a comely child; a fool, a wise man; an iron stamp may coin gold; the whetstone is blunt, yet it sharpens other things; the wind is cold, yet it makes the fire burn; the skilful Rider will reap some service of a resty and wind-broken Jade: and shall not God serve himself, by the worst of men, when he pleaseth? But ordinarily, (for we speak not of what God can do) where the Spirit speaks twice, by illumination, and sanctification, he is more heard, then where he speaketh but once.  
And that this is so, appears most plainly, by the palpable difference that is between those Parishes, which God hath blest with a zealous, holy, and conscientious Ministry, and those other places, that have had good-fellow-Pastors, or Corinthian-reachers: for even in this very case, the wholesomeness of the place is best known by the complexion of the inhabitants. And we know what the holy Ghost tell us, Hosea 4.9. and Isa. 24.2. Like Priest, like People.  
It is both an happy, and pleasing harmony, when saying and doing go both together; and he persuades to virtue most, who liveth best. For a Christian conversation, is of the Scriptures the best, truest, and plainest Comment, or Exposition. Good works are unanswerable Syllogisms, invincible demonstrations; and it is natural for men, to follow the law of fact, before the law of faith; a visible pattern, rather than a mere audible doctrine. Religion hath a truth, and a power in it; people will never believe the truth of a doctrine in our mouths, where they see not the power thereof in our lives.  

Pastors are the glass, the school, the book,  
Where people's eyes do learn, do read, do look.  
The learned Pastors' words, though plain;  
To plain men truth may preach:  
But Pastors pious practice doth,  
A holy life them teach.  
That doctrine is divine indeed,  
That by good works, proves words:  
More harm do ill examples breed,  
Than good words, good affords.   
Briefly, we read that more Insidels were won to the Christian faith, by the virtuous and holy lives of the Primitive Preachers, then by the doctrine which they taught. They made the world to read in their lives, that they did believe in their hearts; and caused the Heathen to say, This is a good God whose servants are so good? Nor is this all; for with what zeal or devotion, can an unhallowed, and unsanctified Minister, press his people to holiness, exhort them to repent and believe? or, with what affections can he pray for, and before them? As for instance; he whose hunger hath tempted him to steal a Lamb, says but a cold grace to his supper: As for oppressors, and defrauders, how they give thanks to God for their wealth, I refer to your thoughts, and their own consciences. For sin is worse than a thief in the candle: or, an obstruction in the liver. Two or three reigning sins clapped on the heels of a present devotion, is like a sudden cold, after a violent heat: So with what affection can a laud Minister exhort his people to holiness? when his life, yea, God and his conscience, are continually casting his doctrine in the teeth, with that reproach, Rom. 2.21.  
Besides, as by shining here in their life, and doctrine, they turn many to righteousness: so hereafter, they shall shine as stars for ever and ever, Dan. 12.3.  
Again, happy are the people that have such a Minister; whose words answer his thoughts, and his actions his words! who are Augustine's in their studies, Chrysostom's in their Pulpits, and Timothy's in their houses; that adorn the soundness of Learning, with holiness of life.   

Sect. 5.  
But to proceed, for this I salute only by the way. To go about to comfort an afflicted soul, by a flourishing style, is as much as to present a nosegay of Violets, to one that is starving, for want of meat. When the thirsty traveller, after much labour and grief, spies a fountain, he rejoiceth; but coming to it, and finding it dry, his joy is turned into sorrow; and he is ready to curse it for such a mockery, as our Saviour did the fruitless Figtree, when he was hungry. Suppose we are thirsty, and would drink; foul, and would wash; hot, and would be cooled; our houses are on fire, and we would have them quenched; if we come to the well with our buckets, and find it empty, we know not whether our grief, or indignation be greater. To conclude, an holy soul will never frequent the Church, that hath such a Preacher; but if he light upon such a Preacher in the Church that he frequents, he appears to him like an importunate Fiddler, that without invitation, impudently thrusts himself into his chamber, draws, and plays, and will not be denied; he may give it the hearing, and that's an high favour; but he dares neither reward, nor commend it.  
I know there is nothing more pleasing to the carnal ear, than variety, be it but hogs-flesh a little varied with sauce: as Flaminius was served by his Host. And that stomaches, which within one month, are weary of Manna, set more by salads and sauces, and Kick-shaws, sloshes of wit, then substantial food, the Word of God. And let such a Corinthian Preacher, speak the abortive figments of his own brain, yet their superstitious applause shall be vox Dei, the voice of God, and not of man, Acts 12.22. Yea, it is strange to see, how such an Orpheus, by his melodious harping, will draw these stones, birds and beasts after him; and what applause he shall have, it being their manner to arrogate to the instrument, and derogate from the agent.  
Yea, admit they understand not the Minister, (as many of them preach for few, because few understand them; as Jerome speaks of Plato's writings) yet all is one, or rather they extol him the more; as a country fellow being asked, how he liked such a Minister? Answered, I promise you neighbour, it was a good Sermon, but me thinks a little Latin would have edified well.  
Neither is it strange, they should gain such applause, from men as carnal, and graceless as themselves: for how easily are wanton minds wrought upon? what wind is so weak, as not to move the fan? what toy will not win a child? A mind forestalled with levity, is like a vessel without ballast, soon over-set.  
But what is the issue? These Ministers perceiving, how this bait takes, turn all their people's food into sauce; and like Lucian's Jupiter, spend all their time in painting of butterflies wings: so turning verity into vanity, or rather the grace of God into wantonness, while they turn the word of grace into curiousness.  
Yea, that they may excel in this kind, they will turn all their stock into four or six Sermons, which shall serve their whole life at the University, in London, and as they travel abroad the country; resembling some needy flaunting Goldsmith, who hath nothing in the inner room, but all on the cupboard; and these shall be of several kinds, that they may please all humours. One whereof shall savour of piety, that so he may act the hypocrite, when it shall make for his preferment; the second, serve to vex the Roundheads, because that most generally pleases; the remainder being harmless, but unprofitable, shall resemble the herb John; which being put into pottage, gives no taste at all good or bad, but an excellent colour.  
Indeed he hath such a mind to lash the Roundheads, that besides a special supply from Satan, his learned Tutor, one of those Semons shall cost him more labour and study, than all the rest. As it is no hard matter for them to produce Elephanti partum, a years bird, or a child of two years breeding, one whereof is spent in the conception, another in fashioning the members; and yet a mere Embryo when it is born, and altogether unfit for most Auditories perhaps before some great man, or to a refined auditory: the command of some special friend, may deliver him of it with applause, answerable to his expectation, which is all the recompense he looks for. For though Narcissus-like, they dote upon their own shadows, and conceit of their Embrion-works, as the Crow of her birds, and sing plaudits to their own brain, not only falling in love with these their conceptions, as Pygmalion fell in love with his Ivory Image; but expect that others should commend, and admire them for rare and excellent, as though they were found in the Phoenix nest: Yet so reasonable are they, that the people's acclamation satisfies them to the full. For like the Chameleon, or the beast Ignarus, they can live by the ●ire of men's praises.  
And to speak rightly, the work and the wages are very proportionable. For proof whereof, I will instance another case, of the same nature. Not to tell you of him that dined with the smell of a cooks meat, and paid him upon demand, with the sound of his money: when a Juggler, by his subtle sleight, threw milletseed a great way, through the eye of a needle, and hoped to have some great reward; Alexander making no reckoning thereof, commanded one to give him a bushel of those seed, to practise his feats withal, and to keep his hand in ure. And methinks when these Ministers thus offer, and intrude themselves; they are sufficiently rewarded, when they are accepted: though oftentimes they fall short of this: for as that Apprentice of Apelles, in coveting to mend the nose, marred the face: or as Seriphus the old drudge in Naples, by coveting to mend his bleared eye, put it out: or as the foolish Dyer never thinks his cloth black enough, until it be burned: so these men many times, covet so much to gild, and set more lustre on their Sermons, that they make themselves ridiculous by it. It faring with them, as it did with Neanthus, who having got Orpheus his harp, so jangled and jarred with it: that whiles he looked for listening beasts, and dancing trees, he brought the dogs about his ears. So that sometimes, the less laboured pieces are best accepted; yea, accepted of by the best. For its possible, some one or two of their Pocket Sermons, may be both honest and profitable; and then he hath great thanks, and is answerably accommodated: As it fared with Chaerilus a foolish Poet, who of a great number of Verses, made seven good; for which he had seven pieces of gold; but for every other a buffet.  
As for their other Sermons, be they never so accurately studied, never so much gilded over with flourishes, and quirks, when they are unprofitable, and want matter of solid divinity; having more show than force, and more ornament than fruit: However themselves think of them, and others are taken with them, (such hearers resembling that young scholar in Athens, who went to hear Demosthenes' eloquence at Corinth, and was entangled with Layis' beauty: (As ever the lightheaded, are light-heeled, such Dina's will not escape deflowering) Yet the more solid and judicious know; that a Minister with a female wit, is the worst Hermaphradite; and that these are no more like Sermons, than a Bristol stone is like a Diamond. And certainly those have but sensual minds, that admire them, and but poor hungerstarved souls, that are satisfied with them.   

Sect. 6.  
Objection. You seem to condemn all secular learning in Sermons, and to restrain, or at least to limit the gifts of the holy Ghost which are sundry, and various, 1 Cor. 12.11.  
Answ. Far be it from finding room in my very thoughts: for certainly, as Solomon in building the temple, made most excellent use of Hiram and the Sidonians, 2 Chron. 2.14, 16. and as the Egyptians spoils served to adorn the Tabernacle: so the wisdom and learning, all lawful arts, and the true say of the very Heathen, may be of excellent use to him that would divide the word of God aright, and justly improve them to the honour of the giver. Yea, it grieves me not a little, when I see so excellent a thing as Divinity is, fall into a sluttish handling. I see no reason, that so high a Princess, should be presented to the people, in a sordid dress: Nor that he which speaks from the Father of Languages, should deliver his embassage in an ill one.  
And I cannot but marvel, that any should dare to usurp the Chair of Paul; that were never brought up at the feet of Gamaliel. Or, presume to ascend the Pulpit, without study; taking more pains there, than they have done in their Library. And could hearty wish, they would either study more, or speak less.  
I speak not for rusticity, I know a good garment may be spoiled in the making. Nor do I think it a good spirit, that persuades men to preach extempore; looking for divine supply, in the neglect of means. True, God is able to inspire a man with transcendent abilities; but he will not do all that he can do: he can give an Harvest without sowing, as he did the Israelites, in the year of Jubilee; but he will not. He could give light without the Sun, as in the Creation; but he will not: So he could give us wisdom, and learning, without study, as to Solomon he once did; but he will not.  
Indeed the Apostles in the Primitive Church, were rare Preachers; and yet but raw scholars: but withal, we may take notice, that they had a supply for this defect: they were immediately inspired by the holy Ghost; yea, they were first Christ's scholars, before they became the world's teachers, Mark 9.31. Luke 11.2. And therefore we ought to have the more preparation, by how much we have the less revelation.  
Nor would I have all men tied to one form of Preaching; but rather that every man would apply himself that way, wherein he is likeliest to excel, in edifying the Church of God; as commonly each Minister excels another some way. One excelleth for force of speech, another for sound and solid arguments; a third, for shaming of vice; a fourth, for persuasions; a fifth, is excellent for expounding the words; a sixth, surpasseth in delivering the matter; a seventh, is happy for eases of conscience; an eighth, exquisite in determining of school-doubts. In a word, some are judicious to inform the understanding; others powerful to work upon the will and affections, and speak home to the conscience.  
We admire profound Austin, for questions; learned Jerome, for expositions; pathetical chrysostom, for amplifications; holy Bernard, for meditations; pithy Cyprian, for persuasions; sweet Ambrose, for allusions; eloquent Nazianzen, for moving the affections, etc.  
But what is all this to these Athenian Preachers? It is one thing to salute Athens, in our way to Jerusalem, as Saint Paul did; and another to stay there, and go no farther: one thing to use secular learning in Sermons sparingly; I mean to sprinkle here and there a sentence, example, or history, for ornament, and illustration; and another thing to crowd them so full of these, that no room can be afforded for Scripture. One thing to use flowers as men do, only for sight and sent; and another as Bees for honey and wax: not to gild their wings as butterflies, but to fill their combs, and feed their young. Borrow these Jewels of the Heathen you may, but make not a Calf thereof, to worship and adore: the which you do in rejecting to preach the words of eternal life, that you may vent these, together with your own frothy conceits, and fantastical flashes of wit. And may it not be said of your Sermons, as one spoke of a poor Apothecary's shop? that he could find no drugs therein, for pots and boxes: Are not your hearers served like Jacob, who when he looked for Joseph, found nothing but his particoloured coat? Are ye not like the Papists? who neglect the Bible, which is the Tree of Life, the Word of Life, the Bread and Water of Life, to feed the people's eyes with pictures and baubles, and their ears with legends and fables. Are not your Sermons rather taken out of Plato's Academy, than out of Christ's school? Do you not cursedly prefer the Ethics of Aristotle, the Odes of Pindar, the Morals of Plutarch, and other books of humane Learning, before divine testimonies? As the Psalms of David, the Gospel of Christ, and the Epistles of Saint Paul. Much like the Council of Trent; who preferred unwritten Traditions of men, before the written Word of God: which is all one in effect, as if a man should cast away his fleshy arm, or leg, and set on another of wood. For what is all humane learning, compared with God's Word? but like a carcase without the soul; or a mere image which seems fair, but being looked into, is found earth. Yea, is not this as great a slighting of the Scripture? as for the ●ope, in the first session of the last council of Lateran, to lay them at his f●●t.  
It were honour sufficient, to admit humane learning, and all lawful Arts, as so many ma●●s of honour, to attend this Queen of Heaven-Divinity: it is abominable, to make her subservient to them: he is an ill host, not worthy the name Christian, who so suffers his Inn to be taken up by strangers, that there is not place enough for Christ, and his Apostles.  
Neither is it more profane, than it is ridiculous, in preaching to use a flourishing, and meretricious eloquence, puffed up with unprofitable quirks, fictions, and flashes of wit: God affects not Aulicismes, and Courtly terms. Wit I love well, but I loath and abhor to hear light, garish, gaudy, and meretricious painting in Sermons; Flashes of wit, and playing upon a Text: which was wont to be the guise and manner of our Court or Trencher-Chaplains: And wherein the Rean of their honour, and pride lay: Because this would more become, or befit a Tavern, than the Majesty of a Temple.  
Nor do I think it any grace, for Ministers in their Preaching, to come with the enticing words of man's wisdom; and the rarities of humane eloquence: but in the evidence and demonstration of the Spirit, and of power, 1 Cor. 2.1, to 14. & 1.17, 18. Christ taught the people with authority: gravity becomes the Pulpit.   

Sect. 7.  
Obj. But thy Sermons are only stuffed with Authorities from the Ancient Fathers, Philosophers, etc. and what more commendable, than sweet and sententious say?  
Answ. Suppose it be so, yet proverbs are for ornament, not for the whole stuff; pearls grace a garment, but it were a strange garment made of nothing but pearls; much like a body made all of bones, without nerves, sinews, ligaments, flesh, and skin; most ugly to behold. We will make thee borders of gold, with studs of silver, Cant. 1.11. studs, and borders, the vesture itself is made of another piece. The words of the wise are as nails, Eccles. 12.11. and nails finish the building, other materials went before.  
Indeed when proverbs are used as ornaments, Sums, and corollaries, brief and happy conclusions, they both leave a deeper impression in the heart, and take a stronger hold on the head. And this is to turn the water of humane knowledge, into wine; whereas they turn all our wine into water: and are so wedded to the Muses, that they are enemies to the Graces. For they so deprive us of the food of life, the Scripture; (without which never any soul was converted, 1 Pet. 1.23. Psalm 19.7.) that the sense may glut itself, on their curious-pencilled pieces, while the spectator shall be even chapfallen, for want of victuals.  
Nor can they pretend the least reason for their so doing: save Satan's gain, and their own glory: For,  
First, as it is more painful, to cast forth ones empty hand, than if it be poised with some stone, or other matter of weight: so it is more troublesome to them, and they take greater pains, in contriving these fruitless and useless Sermons, that have in them nothing of moment; than others do, who preach serious and solid Divinity, which converts the soul, and makes a new creature.  
Secondly, they have no need to seek farther; the Scriptures are so full and complete: It is able to make a man wise to salvation, and perfect unto all good works; it is given by inspiration from God, and is profitable for doctrine, for reproof, for correction, for instruction, etc. 2 Tim. 3.15, 16, 17. Yea, the holy Ghost to make it more amiable, hath given it these titles, viz. a lantern, to direct us; a medicine, to heal us; a guide, to conduct us; a bit, to restrain us; a sword, to defend us; water, to wash us; fire, to inflame us; salt, to season us; milk, to nourish us; wine, to rejoice us; rain, to refresh us; a treasure, to enrich us, and the key to unlock heaven-gates unto us: so naming the word all things, that we might only desire it, instead of all things.  
Men talk much of the Philosopher's stone, that it turneth copper into panaces the herb, that it is good for all diseases; of catholicon the drug, that it is instead of all purges; of Vulcan's armour, that it was an armour of proof against all thrusts and blows, and other the like: but whatsoever they did vainly attribute to these things, for bodily good, we may with full measure, ascribe justly to the Scripture for spiritual. Augustine, Tanta facta sunt quanta tunc fieri debuerunt, tanta scripta sunt quanta nunc legi debuerunt, His salubriter & parva corriguntur, & parva nutriuntur, & magca oblectantur ingenia. Nay, (saith he) the Scriptures are so fit and full, Ut in eyes quotidie proficerem, sic eas solas ab ineunte pueritia usque ad decrepitam senectutem maximo otio, summo study, meliore ingenio conarer addiscere.  
Thirdly, their flocks (if they be wise, and godly) as newborn babes desire only to be fed with the sincere milk of the Word, contained in the Old, and New Testament; which are the two Breasts of the Church, that they may grow thereby, 1 Pet. 2.2.  
Fourthly, God abhors that his seeds-men the Ministers, (and so they pretend themselves to be) should sow any thing, but the immortal seed of his Word, Mat. 13.19. 1 Pet. 1.23. 1 John 3.9. which makes him so often complain against those false prophets, who ran when he never sent them; and spoke out of their own hearts, and not from the mouth of the Lord, Jer. 23. his words are, He that hath my word, let him speak my word faithfully; what is the chaff to the wheat? is not my word like a a fire, saith the Lord, and like an hammer? that breaketh the rook in pieces, ver. 16.28, 29. which words speak home to them, if they had but the grace to apply it. But let them hear the Apostle, The weapons of our warfare, saith Paul, are not carnal, but mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5.   

Sect. 8.  
God's word may be compared to a Cannon with bullets; whereas wit and humane eloquence, is but like a Piece charged only with powder; which may make a great noise, but throweth not down sin. The word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and the marrow; and is a discerner of the thoughts, and intentions of the heart, Heb. 4.12. whence it is, the Apostle so frequently opposeth his Preaching, to these Verbalists; who preach themselves, and not Christ; that deliver not the word of God, but Poetry, Roman History, the say of Orators, Philosophers, etc. I'll give you two or three instances of many, I wish they would mind his words: We preach not ourselves, saith he, but Christ Jesus the Lord; neither do we handle the Word of God deceitfully, 2 Cor. 4.2, 5. nor have we shunned to declare unto you the whole counsel of God, Act. 20.27. and again, When I came unto you, brethren, my speech, and my preaching, was not with enticing words of man's wisdom; but in demonstration of the spirit, and of power, that your faith should not stand in the wisdom of men, but in the power of God, 1 Cor. 2.4. and again, In declaring unto you the testimony of God; I determined not to know any thing among you, save Jesus Christ and him crucified: which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual, ver. 2, 13. and again, Christ sent me to preach the Gospel; not with the wisdom of words, lest the cross of Christ should be made of none effect, chap. 1.17. and lastly, I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation, to every one that believeth, Rom. 1.16.  
But how contrary to the Apostle are these men in every thing? They preach themselves, and not Christ; they deliver not the Word of God, but Poetry, Roman History, the say of Orators, Philosophers, etc. not in the demonstration of the Spirit, and of power, but with the enticing words of man's wisdom, and the rarities of humane eloquence. Saint Paul was not ashamed of that preaching which the world counted foolishness, 1 Cor. 1.18, 21, 23. But these are, yea they dare not make use of Moses, or the Prophets, or the Evangelists, or the same Saint Paul overmuch: lest it should be thought, they have more grace than wit, and less learning than religion. They strive so to be accounted great Scholars, and curious Preachers, that they are ashamed of the Gospel of Christ, and scorn to deliver things so common, counting such plain preaching, no better than foolishness, 1 Cor. 1.18. though God calls their witty Preaching foolishness, and is pleased by that Preaching which they so slight, to save them that are saved, verse 18, to 30.  
But your fine wits, who prefer their sins before their souls, care not for such course stuff, neither can these Amnons' of the people, eat other cakes, than such as are of Tamars' baking. And therefore they swarm together, to hear an eloquent Rhetorical Preacher, as those Idolaters did, to the house of Baal, 2 Kings 18. as where the dead carcase is, thither refort the Eagles.  
It hath been usual for such as come in their own names, to be received, and entertained with general applause; while they that come in Christ's name, have been slighted, if not persecuted. Mahomet and the Pope, possess three parts of the world: whereas they that believe the Gospel, are few in number, Rom. 10.16. Michaia delivers the truth, Zedekiah speaks falsely: yet Zedekiah is credited, and preferred to the King's Table, while Michaia is laid by the heels, and said with the bread of affliction, and the water of affliction, 1 Kings 22.6, 12, 13, 14. Among the Jews, Baal had four hundred and fifty false prophets, maintained sumptuously: God but one true Prophet, and he was forced to hid his head, 1 Kings 18.22. Our Saviour was entertained by some few, but his opposers the Priests and Pharisees, were adored of all, Matth. 27.22. though indeed their refusal of him, more strongly approved him; neigold; of Cornucopia, that it hath all things necessary for food in it; of 〈…〉 ther could he be proved the Messiah, if they had not rejected him. Paul at Ephesus, could have no audience: the truth must not be heard; but all of all sorts, cry out for Diana, Acts. 19.34. Yea, aul complains, that all they which were in Asia, turned from him, 2 Tim. 1.15. and the chief Jews at Rome tell him, that his S is every where spoken against, Acts 28.22. Yea, Simon Magus had so bewitched the people, that they all took him, for the great power of God: even a Sorcerer, shall have more disciples, and applauders, than an Apostle; Acts 8.10. How then should not these silver-tongued Preachers; that only study to please the ear, and speak well, not be more applauded, than those that deliver the plain truth? which makes men become their enemies, Gal. 4.16. Especially when their hearers relish no Preaching, except it be full fraught with secular learning, and flashes of wit. For such as the pastor is, such are the people: Like Shepherd, like sheep, as the Prophet speaks, Hosea 4.9.  
Neither go they to Church to any other end, but as some Heirs go to the Universities, and Inns of Court: not to get learning, law, or money, but to learn fashion, and compliment; being like Saint Austin before his conversion, who took great delight in hearing Saint Ambrose, but it was more for the eloquence of the words, than for the substance of the matter: Yea, as himself confessed after repentance, being a young man, he so affected eloquence, that in vain things he heard Jupiter thundering, and therewithal committed adultery, Confession 2.  
As ignorant Lapidaries choose stones that delight the eye, and measure the value not by the hidden virtue of them, but by the outward glistering: so these prefer such Sermons, as please the sense, before others which work upon the affections, and change the heart: they are like little children, who if they see a Cornfield overgrown with poppies, (a fit resemblance of such a Sermon) think it very glorious, and prefer it exceedingly before other Corn, that is clear from weeds.   

Sect. 9  
But to let pass the invalidity of their judgements, I would fain know what they are the better, for these rare, Rhetorical Sermons? Doth it not far with them, as it did with Ezekiel's Auditors? who took such delight in his Preaching, that he was unto them, as the pleasant voice of a Musician: and they commended him highly, but yet their hearts ran after their covetousness; as did Herod's after his incest, for all he delighted so much in John's Preaching, Ezek. 33.31, 32.  
You shall hear them highly commend these Sermons: Oh it was a rare Sermon! He is an excellent man! It was the best Sermon that ever I heard! He is an admirable Preacher, etc. But ask them what they remember of such a Sermon, and you shall find (admit the Sermon be Indifferently mixed with pleasant and profitable things) that such an one; like a cracked vessel, poureth out of his thoughts all the good liquor, and keepeth only the dregs: His memory is not like the Sieve, or Cullender, which casteth out the chaff and water, retaining the good corn, and herbs; but like a Searce of Lawn, which keeps in the gross things, and lets the purer pass: Or,  
Secondly, ask them, what rare effects did it work within? What wonders wrought it in thee? What excellency, or what goodness hast thou received, or gained by it? For that is to be accounted an excellent, a rare, & a good Sermon, which produceth rare effects in thee, makes thee better than thou wast before; and then mayst thou wonder, when the Preacher worketh wonders in thy soul. A faithful Preacher, cares not so much for thy verbal commendations, as thy real. Thy good conversation, is his best commendation; his commending, stands in thine amending; and thy godly practice, is his best praise. The sheep that saith nothing, commends her Shepherd, when her skin is whole, her fleece fair, and herself in well-liking. Likewise he hears well, that doth well; he learns well, that lives well; and he only doth prove himself a good hearer, which hears the truth in humility, believes it in simplicity, and obeys it with alacrity. A good institution, changeth both judgement and manners; as it fared with Polemon, a dissolute young Grecian, who going one day to hear a Lecture of Xenocrates, not only marked the eloquence, and sufficiency of the Reader, but brought home so apparent, and solid fruit thereof, that it caused a sudden change, and amendment of his former life. Whereas these hearers, (mark what I say, and see whether I am mistaken) like Pharaohs lean kine, feed much, but are never the fatter: Perhaps they have somewhat enriched their tongues, but their lives are not a whit changed: For what is their religion? to say the Creed is all their saith; to pay what they needs must, all their equity; to give fair words, all their bounty; to take their own, all their mercy; to carry a formal profession, all their piety; to cry God mercy, all their penitence; and to come to Church, all their conscience. Yea, hear they never so many of these Sermons, they can go as merrily away, with all kind of profaneness at their heels, as horses with an empty Coach. And when the truth of obedience, and power of godliness is wanting, I pray tell me what difference between an Israelite, and an Ishmaelite? a circumcised Hebrew, and an uncircumcised Philistine? a baptised English man, and an unwashen Turk?  
Yea, they are so far from being Christians, that they have not made one step towards Christianity. The first step to Religion, is to love Religion in another: whereas these men generally hate, scoff at, and persecute the power of Religion, wherever they perceive it. Yea, they hate that Preaching, whereby alone men become Christians. For let them hear a Minister, that preaches profitably, if they can find no fault with his Sermon, at least their verdict shall be, Oh he is no Scholar: whereas if their opinion be asked, touching any other, suppose him a dumb dog, that perhaps hath been tongue-tied from his birth, (like Crasus his son) they will tell you he is a great scholar, a man of deep learning, and great knowledge; though he want utterance, and cannot express himself, nor vent his knowledge: when the plain truth is, he hath no knowledge to vent; only these men love to justify, what God in his Word condemns; and to condemn what he justifies, Luc. 16.15. for if men Preach fruitlessly, they are great scholars, though they show it not: or, if they do, though these understand it not, as one spoke of Quintilians' Orator, a learned man I warrant him, for I understood him never a word. Whereas let men Preach faithfully, and powerfully, though they show never so much learning, they are no Scholars. I wish men would observe this deepness of Satan, to hinder the means of conversion, and not be led like sots, to hear all godly Preachers with prejudice, for you shall never hear them commend a wholesome and profitable Sermon.  
Yea, these Athenians (regarding delight, not profit) will scarce have their ears open for any thing but novelties; but will go near to quarrel with the Preacher, if he tells them any thing they have heard before, and censure him for a dunce, of no reading, an empty Divine, without scholarship: adding thereto, that his speech was rude, his voice low, his words stuck like burrs in his throat, he railed upon the Parish, speaks daggers, and aimed at some body.  
Yea, if you will believe them, as they believe their Prophets, such Sermons are not to be heard, for they drive men to despair. It is one of the many false doctrines they teach, resembling herein the Papists, who magnify their own, and vilify the writings of God; saying, those will make men good Catholics, these will make them Heretics.  
And no marvel, that rational men, should believe such horrible untruths, since the wisdom of the flesh is enmity against God, Rom. 8.7, 8. that is, more than barely an enemy. Again, they will not receive the truth in love, therefore are given up to believe lies, 2 Thes. 2.11.   

Sect. 10.  
Objection. You have shown how these Preachers are not more praised by some, than they are condemned by others; but how shall the slander by, viz. the indifferent Reader judge, whether of them is in the right.  
Ans. By their 

Description of vices and graces.  
Resolving cases of conscience.  
Visiting of the sick.    
First, they make a description of our graces, and infirmities, even as a Town-cryer of things that are lost, who makes inquiry after an horse, a dog, or the like; describing his hair, his stature, his ears, with other marks and tokens: but bring either unto him, he knows them not. For like as one that sits in his chair, can paint Seas, Rocks, Shelves, and Havens upon a board, and make the model of a tall Ship to sail in all safety; but put him to it in earnest, he knows not what to do, nor where to begin. So fares it with these Divines; they can speak of every thing by rote, know nothing cordially, and in experience.  
Secondly, in resolving cases of conscience; let a poor distressed soul come unto these Verbalists, to be resolved of his doubts, they are as fit to resolve them, as the soothsayers were to interpret Nebuchadnezzars dream, which himself could not so much as remember; and as able to give advice, as the wise men of Egypt were to instruct Pharaoh, touching the famine to come, who could say just nothing, Gen. 41.8. or if they do, it is nothing but conceit, and melancholy: you must be cheerful, avoid solitariness, drink a cup of wine, and the like. They can help to overthrow, and cast us down; but what help is there in them, to raise us up? there they leave us in a forlorn condition, as the Priests left Judas, after his treason; or as the old Prophet of Bethel, left the Prophet of Judah, 1 Kings 13.22. wherein the case of their stock is much more miserable, than was that of the Philistines, when they were in a quandary about keeping the Ark: for they ask counsel of their idolatrous Priests and Divines, were so far forth, and so well instructed, that thereby they were freed from a temporal judgement, 1 Sam. 6. but these as S. Peter speaks, are wells without water, 2 Pet. 2. they can afford no spiritual refreshment to the thirsty soul.  
Thirdly, let one of these witty Preachers be sent for, to visit a carnal man upon his deathbed, and to fit him for his departure, (as some being sick, dare adventure to take Physic of an Horseleech) either he hath nothing to say, or nothing to the purpose: for as it is impossible to order the body aright, either in sickness, or in health, without the certain knowledge of our complexion, age, and strength, and unless we mark in what parts it is most weak, or strong; that accordingly choice may be made both of meats in health, and of remedies in sickness: So concerning the soul, whereas he can neither judge of a man's spiritual estate, nor apply a fit remedy; but like a silly Empiric, administers one and the same potion, to a burning Fever, and the cold Palsy; one plaster to an old issue, and a green wound: for you shall hear him tumble out the sweet Promises of the Gospel, without annexing the condition of Faith and Repentance; or, if he name the condition, it shall be without examining the party's estate, or declaring what Repentance or Faith means. Though indeed if he should do all this, I would fain know, what comfort a distressed conscience can receive from one, that although he talk of God, Heaven, and Hell, yet he seems to believe neither? as appears by his viciousness, or lukewarmness.  
Now are not these simple Divines, who think themselves rare Preachers, because they are good Orators? when the conversion of a soul is no other than a new Creation, who think with earthly balms, to cure the strokes of Heaven; by the strength of their own plots, to bind the hands of Omnipotency; and by the fineness of their little wits, to supplant the counsels of an infinite wisdom. Well may they (like the Popingay, that braved it in her borrowed feathers, like the Ass, that jetted it in her Lion's Skin, or like the Ape, that skipped up and down in her Master's Jacket) be lifted up in their minds, and swollen with vast thoughts of themselves: (for it is only an overflowing conceit of their own abilities, which makes them to love whatsoever is theirs.) But others know them unworthy to speak out of a Pulpit: for notwithstanding their great flourish, yet their people perish for want of knowledge; as if darkness be on the hill, what light is in the valley? Yea, they abound in swearing, and lying, and killing, and stealing, and committing adultery, because there is no knowledge of God in them, Hos. 4.1, 2. Well may they be great Scholars in humane learning, (as oftentimes the most effectual means are applied to the ends least to be desired, which is a misery) but they are dunces in divinity; at least their understanding in experimental Divinity, is as little as their presumption is great. Deprive them of secular learning in a Sermon, or argument, and they are as weak as a Bulrush. Yea, you put them to a nonplus, as Muncastor a famous Schoolmaster, did a Scholar of his at Greenwich, where he, and divers of the Queen's Chaplains were at breakfast; who being bid to crave a blessing upon the creatures, answered after much pressing, that indeed he had a grace for dinner, and another for supper, but he had none for breakfast. He which speaks by rote, and not out of the abundance of his heart, is soon drawn dry.  
What comparison then (even in the judgement of malice, and testimony of envy itself) between these, and a solid Divine, whose heart is a Comment upon the whole Bible, and who hath the holy Ghost to teach him, even the deep things of God, 1 Cor. 2.10. They may think themselves without compare, as those shallow-headed Verbalists, Acts 17.18. to 22. undervalved Saint Paul; not thinking him worthy to carry their books after them for learning, because he did not in like pompous manner, and with such ostentation, set forth himself. But it was only in conceit, wherein alone pride consisteth. So how did those Epicurian and Stoic Philosophers scorn him, who in their learned and deep judgements, was but a babbler, and his preaching mere foolishness? Yea, what defences was Saint Paul driven to make for himself, about his plainness in unfolding the Gospel? In like manner also did Corah, and his company (not for want of ignorance) compare themselves with Moses and Aaron. But a wiser than they acquainteth us, that he who winneth souls is wise, Prov. 11.30. And that those who by their teaching, turn many to righteousness, shall shine as stars for ever and ever, Dan. 12.3. So that however Goliath may make the greater vaunts, yet David will prove the wiser, and the better man.  
The Moon is glorious to a Candle, but pale to the Sun; the Lily white to the wool, but Short of the Snow; and the swarthy compared with the Blackamer thinks himself fair: so these Preachers, these empty casks, these proud coxcombs, that have more wit than learning, and more learning than honesty, or good intention, in the discharge of their Ministry, when they compare themselves with such as have neither wit, learning, honesty, nor good intention, may think themselves somebody; but if they compare themselves with the meanest of Christ's faithful Ministers, they are not worthy to carry his Books after him.   

Sect. 11.  
And the reason of it may well be, their too good opinion of themselves: being like Drusus, grandfather to Cato, who was very eloquent, and learned; but withal most ambitious and proud: For as in Luther's time, it was a Paradox, justitia causa injustitiae, a conceited righteousness was the chief cause of all unrighteousness: So may I say to these, prudentia causa stultitiae, an opinion of wisdom, is in a manner the sole cause of all their ignorance, and folly. Many a man had proved wise, if he had not so thought himself: and commonly they are most proud, that have the least cause. The more each earth advanceth itself, they are ever the more barren. The fuller, and heavier scale, is ever lowest; and the emptier the ear is of corn, the higher it still perks up: So he that knoweth himself best, esteemeth of himself least.  
Or, admit a man be like Atlas' King of Mauritania, who for his great skill in the course of stars, is feigned to hold up the firmament with his shoulders, yet pride makes men decay in brain: for as when the Milt swelleth, all the rest of the body wasteth: so as the heart swelleth, the brain decayeth: and which is the misery, few proud wits are ever reform. There was never holiness, without humbleness; for God resisteth the proud, James 4.6. 1 Pet. 5.5. and as it is a sign of the going down of the Sun, and of his departure, when our shadows grow long: so it is a sign of the Spirits departure, when we entertain these high thoughts of ourselves.  
Secondly, another reason of their strange mistake, in thinking so well of themselves, so basely of their betters, is, the generality of the people are extremely taken, yea, transported with their singular faculty in Preaching, while those Preachers whom I seem to magnify, are as much neglected: Yea, not one in many, but will choose rather to hear them, than the other. Yea, who will not go from their own Pastors, and pass by many others, to hear one of their elaborate, and accurate pieces?  
As this is the case, if they have a godly and powerful Minister in their own Parish, that will not let them sleep, and snort in their sins, but will rouse and raise them out of their security, and cry aloud against their abominations; as God commands Ezekiel to do, Ezek. 14 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, and how fearful their doom will be, if they continue and go on in their wickedness, and ignorance; not sparing to utter the whole counsel of God; to the end they may sound repent, and be saved. Then they will hate him ever after, as Amos speaks, chap. 5.10. And that most deadly, as Ahab hated Eliah, and Michala, Heredias John Baptist, the Jews our Saviour, and the Galatians Paul, saying, Away with such a fellow from the earth, for it is not meet that be should live, Acts 22.22. And not only turn their backs upon him, but be ready to kill him for his kindness; as appears by a world both of testimonies, and examples: for I think I may say, there is not a man of God, either Prophet or Apostle, mentioned in the Bible; no, not Christ himself, that hath not been some way persecuted, for delivering Gods errands to the people, and speaking that truth, which if they had left one syllable unspoken, they had been destroyed by God himself that gave them the charge: see Jer. 1.17. and 15.10.  
The Pharisees you know, could not endure Jesus Christ, because he came to break their customs, Luc. 6.2. The Masters of the Pythoness, Acts 16.21. objected this against Paul and Silas, that they did teach customs not lawful for them to receive. For this cause was that uproar at Ephesus, the copyhold of Demetrius was touched, he and his fellows were hindered in their profits, etc. Yea, the Jews in their blind zeal, were so furious and merciless, that they put Stephen to death, who sought to bring them to eternal life; stoning 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.  
God's truth, if you mark it, would cry down men's sins, as Preaching would have done Demetrius' trade; and therefore no 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.  
While the Preacher walks in Generals, every man can be master of his own patience: but descending to particular application, as Nathan served David, and John Herod, then let him look to himself. Or, admit he preaches unprofitably, as caring only to please, not to inform: or stands more upon his own credit, than the people's benefit: so long they will hear the Word very orderly, and delight in it; (For none so bad, but he loves the light as it shines, but as it discovers, and directs they hate it) Whiles we search no farther than their dead flesh, they can be quiet; but if we once touch them to the quick, we shall quickly hear of it.   

Sect. 12.  
And the reasons of their so doing, (among many others) are these three: First, these Serpents will hiss, if we trouble their nests never so little, because they know themselves guilty. It is a sure sign the horse is galled, that stirs too much when he is touched, Num. 5.27. 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. Unsound flesh loves to be stroaked; the least roughness puts them into a rage. Sore eyes cannot abide the light of the Sun. The naked truth, makes so little for, and so much against resolute sinners, that they will carp, and storm, and fret, and chafe, and fume, and swell, and rage, and be ready to burst again when they hear it. Instead of penitence, they break out into choler; fury sparkles in those eyes, which should gush out with water: Like Gain, Ahab, and Herod, they are never troubled for their sins, only they are vexed to hear of them. They are like the mad man, that wounded his Physician, even while he was administering Physic to him for his recovery.  
Secondly, the Word of God, is like some fructifying dew or rain, which falls not upon any ground in vain; but will either produce the herbs of good works, or the weeds of impiety: Every line of God's Word, adds sinew to the virtuous mind, and withal heals that vice which would be springing in it. But as all bodies are not equally apt to be wrought upon by the same medicine: so are not all souls by the same means of grace. The same report wherewith the spirit of Rahab melts, hardens the King of Jericho, Joshua 2. Sergius Paulus was converted, Elymas obdurated by the same Sermon, Acts 12. Therefore no wonder, if these spiders, those bees, the wicked and the godly, suck the one honey, the other poison from the selfsame flower of holy Writ.  
Thirdly, the Word of God is the rule of justice, which shows the crookedness of their ways. It is the Law, by which they shall be condemned, therefore they cannot endure it. They love not to have their consciences awakened, but would sleep quietly in their sins; and he that desires to sleep, will have the curtains drawn, the light shut out, and no noise made. Besides, they cannot hear the downright truth, but they must also hear the sentence of their own condemnation. It is the very word, by which they are judged and condemned: therefore they loathe as much to hear it, as a prisoner does abhor to hear his sentence, from the just Judge. And indeed, if many love not to hear the worst of their temporal causes, and cases; nor yet of their bodily distempers, with which their lives, or estates be endangered; how much more will wicked men decline, from seeing their heinous abominations, and themselves guilty of bell, and eternal damnation. Though thereof there be an absolute necessity, if ever they be saved.  
This is their main cause, or quarrel, against a zealous, and powerful Preacher; this above all makes them fret and storm: But let envy sweat, swell, and burst, truth must be spoken: And indeed, why should not God's servants, take as free liberty in reproving, as the Devils servants take liberty in offending: Shall not the one be as bold for God, as the others are for Baal, and Beelzebub: These are the reasons, why they threat, when they should (and others do) tremble; and jeer, when they should fear; and mock when they should mourn: like those shameless, and graceless Israelites, 2 Chron. 30.10.   

Sect. 13.  
Nor can the cause of wicked men's raging, be imputed to any miscarriage in the messenger; for he may vindicate himself as Paul did, 2. Cor. 7. ver. 10. I have not spoken, but the Lord: and therefore as the Lord said unto Saul, Act 9.4. that he persecuted him: so they which resist any truth delivered out of the Word, do resist God himself and not his messenger. And this for certain, if Christ himself were their Minister; and should reprove them for their sins, and denounce the judgements of God against them for the same, as when he was upon the earth: not only the wit-foundered drunkard, and profane beast; but even civil honest men, and formal Christians; would persecute him to the death, as the Jews formerly did. Which is some comfort to a conscientious Minister: Nor is it their shame to suffer, what Christ suffered; nor the others honour, to do as Judas and the rest did, as Cyprian speaks. Neither can there be a greater honour, done to a poor Minister than this: for as one of the Fathers hath it, it may well be doubted, Ministers open not the Word aright; when wicked men kick not against it. Yea, says Luther, to preach the Gospel as we ought, is to stir up all the furies of Hell against us: and our Saviour's Words Joh. 7.7. import no less, Matth. 10.16.  
Now if this be the case, no wonder they should be for that preaching, which brings none of all this vexation: yea, they may hear one of their witty Rhetorical preachers till doomsday, and never be disturbed in their sins, or disquieted or molested in their consciences, for it is not to her they speak. Yea, such preaching is rather an Antidote against what the Legal preachers have averred, and does again cheer up their spirits, against all qualms of conscience. As David's harp cheered up Saul, when vexations and melancholy fits came upon him. Yea, the preaching of these brave Orators, and acquaint wits; is to them as sweet and melodious, as music: for which see Ezek. 33.32. Micha 2.11. And this is the reason why most men walk in the broad way, and yet every man thinks to enter the strait gate: The Devils Chaplains are chief heard, Christ's Messengers are mostly neglected.  
A good and faithful Minister, who is of Gods sending, and studies more to profit, then to please his people: that he may the better undeceive the deceived, and (with blessing from above) pluck sinners out of Satan's snares: he deals with his hearers, as the Prophet did by Hazaell; when he plainly told him the abominable wickedness of his heart, even beyond belief: Or as Nathan did by David, when he so cunningly made him to pronounce sentence against himself. Or as Jonah did by the Ninevites, when with his short thundering sermon, he converted that great City. Or as Peter with his converts, when he told them they were the men, that had crucified the Son of God, the Lord of glory. Or as John Baptist did by Herod, and all that came unto him. Or as our Saviour by the woman of Samaria, when he so represented the very thoughts of her heart to her conscience; that she was forced to confess, He hath told me all things that ever I did; which kind of preaching, they will never endure: because they are resolved to continue their sins, and withal would preserve the peace of their consciences: which can never be, so long as they hear the Word purely taught.  
Which yet they must do, if ever they be saved: for there is no being saved without Christ, and Christ's Blood will never be sweet unto us, until we feel the smart of our sins; and the necessity we have of it. Before men are convinced of their wickedness, they can no way be capable of forgiveness: All men will grant, that without repentance there is no being saved: but what hope of their serious, and unfeigned repentance for sin? who scarce know wherein they have offended. Sin must be seen, before it can be sorrowed for: A man must be sick before he will seek to the Physician, yea where is no discovery of the disease, the recovery of the health is in vain hoped for. Which makes Cyprian say, that it is as mere lost labour, to preach unto a man the things of God, before he be humbled with the sight of his wants: as to offer light to a blind man, to speak to a deaf man, or to labour to make a brute beast wise. But when our consciences are troubled, the Law having laid open our guiltiness, and denounced the deserved punishment: this (and nothing but this) makes us run to Christ for remedy. Christ came to seek, and to save only that which was lost: the lost sheep of the house of Israel; even such as utterly despair, in regard of all other helps, Matth. 18.11. Luk. 19.10. 1 Tim. 1.15. God does not pour the oil of grace, but into a broken and contrite heart: and still the deeper the sense of misery is, the sweeter the sense of mercy is. Nor can there be a stronger argument, that a Minister studies more to profit, then please men with his wholesome counsel: as when he will not let them sleep and snort in their sins; but cry aloud against their abominations. As well knowing, that it is better to lose men's favours, than their souls: therefore he will be sure to discharge his conscience from the burden of any one's blood.   

Section. 14.  
And so much to show, how these witty preachers slight and scorn our solid divines, in regard of their excelling them (as they think) in learning, and parts; & how they are preferred by their hearers, with the reasons of it? But will you know withal, how they envy and malign them, in respect of their success and acceptance both with God, and good men. As if you observe it, Godly and conscientious Ministers, no less suffer from others of their own coat, then from their hearers. I mean from these men-pleasers, as thus stands the case.  
A Godly Minister, that comes in Christ's name; by his faithful, and powerful preaching, and God's blessing upon it: makes his hearers, of natural men to become Christians, Act, 2.37. 1 Cor. 14.24, 25. Who may answer any that slight, and revile him, as that young man did the Pharisees, touching Jesus, Joh. 9 Doubtless this is a marvellous thing, that ye do not know whence he is, seeing he hath opened mine eyes, who was blind from my birth; inclined my will to obedience, which before was rebellions: softened my heart, sanctified, and quite changed my affections? so that I now love that good, which before I hated; and hate that evil which before I loved; and am delighted with those holy exercises, which heretofore did most displease me, and am displeased with those vain pleasures and filthy sins, which in times past did most delight me; and therefore, if he were not of God, and of his sending, he could have done no such thing: if he were not inspired, and assisted by his holy Spirit; and his preaching made effectual, by the virtue and power thereof; he could never have wrought in me such a change, and strange alteration.  
And as he converteth the good, so he convinceth the bad: and not seldom are such so convinced, and the secrets of their hearts made so manifest, that their hearts even burn in their bosoms, and are so pricked, that they are ready to shall down, and worship God, and report to their consciences in private, that God is in such a Minister, of a truth; as it fared with that unbelieving Iddiot, spoken of 1 Cor. 14.24.25. Thus does God give his faithful Ambassadors power to work miracles, as a seal to their Ministry; for conversion of sinners is the only miracle that the Gospel now hath. But is such, that Caesar's and Alexander's victories were nothing comparable to this glorious conquest, which the Ministers get in the hearts of men when they convert them. And this is it that so mads them, when they behold and consider, how the people of God flock after their sermons, affect and applaud their preaching, and how many of natural men, become Christians by hearing them: as we may clearly see, by what Saint John relates of their fellows, John 11.48. As mark well what is there set down! Then gathered the chief Priests and Pharisees a counsel, and said; what do we? for this man (meaning Christ) doth many miracles; if we let him thus alone, all men will believe in him [observe the cause of their spite]. And from that day forth, they took counsel together for to put him to death, Joh. 11.47.48. And again, Joh. 12. The chief Priests consulted that they might put Lazarus to death also, because that for his sake, or by reason of him, many of the Jews believed in Jesus, verse 10.11. Now as it fared with them, so fares it with these, they are vexed to see how God honours such an one's Ministry, with the conversion of souls; and that his words are with such power, that the people flock after him, as they were wont after Christ, while in the mean time, themselves are neglected and disesteemed: being as they suppose far greater scholars, and their sermons more elaborate. For they will be as long in the conception and breeding of them, as an Elephant is of her young; which being born, only amazeth the hearers, and makes them at their wits end with admiration. Pride was ever envious, and contumelious: thinking she adds so much to her own reputation, as she detracts from others. And indeed the twinkling stars, at the approach of the Sun, lose their light: and regain it nor, until darkness be upon the deep. Yea, the whiter the Swan is, the more black is the crow that's by her: They are not more propitious to vice, than they are malicious to virtue: for goodness alone, is the whetstone of their malice, and makes them sick of the splem, Prov. 29.27. Aman that hath no virtue himself, ever envies it in others. What is recorded of the Rulers and Governors of Babylon touching Daniel, is verified in these preachers, touching their fellow Ministers: they therefore envy them, because the Spirit is more excellent in them, and they can find no accusation against them; unless it be concerning the Law of their God, Dan. 6.3, 4, 5. I might produce a cloud of examples of this nature; as cain's envying Abel, Esau Jacob, the Patriarches Joseph, Saul David etc. who were envied and hated, merely for their goodness and virtue: but to what purpose? when every mans own heart can witness that of Solomon, Prov. 29.27. to be true, A wicked man is abomination to the just, and he that is upright in his way, is abomination to the wicked.   

Section. 15.  
And so according to my promise, and as well as I can: I have given you the Character of a non-preaching Minister, of a witty and Rhetorical Preacher; And to the end you may be instructed, aswell by similitude as contrariety, I have declared the difference between these speculative Preachers, and experimental Divines: whereby you may clearly see, that the former in comparison of the latter, is but a hollow Reed without pith: that though his memory be sufficiently full fraught, yet his judgement is hollow and empty: that he is a barren divine, whose roots knowledge, bear no fruit but flowers: that for any solid divinity that is in him, he may do as Pope Celestine the fifth did, who deposed himself by reason of his ignorance. In a word, that such a preacher is a bladder full of wind, a skin full of words, a fools-wonder, and a wiseman's fool.  
But the better to undeceive the deceived, and to the end that we may be gainers by this discovery: because evil were as good not known, as not avoided. I will show you how God's people are gulled, and Satan advantaged by these non-preaching Ministers. Who deal with the Church, as Vespasian did with Rome: who intending to invade the Empire, first made sack of Alexandria, where were all the Granaries, that so he might make them yield for want of victuals, and become his vassals. As to waylay an enemy's provision, hath ever been held and sound a principal stratagem in war.  
How God's people are gulled, and Satan advantaged by this deep, and devilish stratagem; I sear few consider as they ought: for if they did, they would as much detest these preachers, as now they applaud them. For what do they, but in a great measure (and as much as in them lies), bring the heaviest judgement upon the land that can befall any nation. Namely, a famine of the Word, and Gospel: Yea, they do not only bring this judgement upon those parishes which they are placed in; but they draw thousands from other parishes, (so hindering, and depriving their souls of their spiritual food): and make the wholesome, and faithful preaching of all good 〈…〉, and disregarded by their people. Insomuch, that they do the Devil service, under a colour of serving Christ: and destroy souls, under a pretence of saving them. Nor is this their sin of a narrow extent. For hereby the people me brought into such a loathing of the true Mannah of God's Word: that we have just cause to fear our being deprived of it. As what cause have we to fear, the removal of our Candlestick? and that God should leave us in the dark, since most men (I fear ninety nine of an hundred) love darkness, rather than light; and had rather hear wit and froth, than the pure and solid Word of God. And to take away our faithful Ministers from us, when we so little regard, and so ill and unworthily entreat and reward them, preferring the world's preachers before those who are of Christ's sending. Behold the days come saith the Lord God; that I will send a famine in the Land: Not a famine of bread, nor a thirst of water; but of hearing the Word of the Lord, Amos 8.11.  
And this, (what ever carnal hearts conceive of it) were a greater judgement, than were the loss of the Sun out of the firmament. Yea is it not just with God to take away the Lamp from that Nation? which hath (besides all this) taken away the holy oil that should maintain it; and to send upon us a famine of preaching, who have brought a famine upon the Preachers: For do not most men deny them maintenance, unless by Law they are compelled: and then if they give it, they as good as give their curse with it. At least they will smite him with the tongue, giving no heed to his words, as the Prophet Jeremiah complains, Jer. 18.18. Lament. 3.45.46. And every penny they are forced to part with, is drawn from them, as so many drops of blood from the heart. Nor will they give it, but after such a base manner; that one would scorn to accept of it: for than nothing but find faults or mock them: As, I like not his preaching, or he is a round-head, or I cannot edify by his sermons, or he preaches the Law, and therefore is a railer: with an hundred the like, which apparently proves them God-haters, and Gospell-haters; as the root of this their enmity to the Ministry, is their enmity against God and his Word, and holiness: which they cannot endure, as appears by these places of Scripture, Rom. 1.30. Joh. 15.23, 24, 25. Rev. 16.9, 10, 11. Luk. 10.16. Matth. 11. ver. 6. 1 Sam. 8.7. Num. 16.11. John 7.7. Act. 9.4.5.  
Wherefore look to it my brethren, lest you rob your selus, and your posterity to the world's end, of enjoying this matchless mercy, this unparallelled pearl. And Lord I fear, that England shall want the Gospel! when the Barbarians receive it: because England had the Gospel, and did so little esteem of it. You indeed set a low price upon it, and thereafter deal with the publishers of it; But O what large bribes would Satan give! (whose Chaplains only you desire to hear) to have such men hold their peace; In the mean time I am sure, he hath effected his will upon us, in a great measure another way, by sending these his Chaplains amongst us. Insomuch, that many men in England may be said to wander, as Amos speaks Chap. 8. not from Sea to Sea, nor from the north to the west; but from parish to parish to seek the Word of God, and cannot find it ver. 11.12.  
As let any knowing, and experimental Christian go to hundreds of parishes in England, and hear but what preachers they have; yea, have chosen for themselves (for by their good wills they will admit of no other than these or worse.) Or rather let there be a survey made, throughout the three Nations; and the number taken: first of such as preach so unprofitably, that the people are never the better for their preaching; secondly of scandalous Ministers, that pull down either with one or both hands; that is to say with their lewd lives, or by their devilish doctrine; thirdly of serpentine preachers, who instead of edifying to salvation, do edify to damnation; being very Rhetorical to discourage the godly, and encourage the wicked; rarely eloquent to flatter sin, and flout holiness. And you will say, that God is as much beholding to hundreds of the best of them for their pains in preaching, and receivs as much good by their labour in the Church, as doth a Farmer by those quick cattle which continually live in his barn, feed upon his corn, and though they do him no great hurt, yet he hath no service from them at all. Yea, I doubt not, but themselves, I mean these non-preachers, these witty preachers will one day (If ever God be pleased to open their eyes) acknowledge as much; and as much disdain to preach so, as now they do the contrary. For as the Jews, when they heard the Apostles preach, burned their curious books, and had no more delight to study such toys: so as these Ministers come to the knowledge, and experience of the truth; and to have their eyes opened: they will be content to leave these fancies, and say with Saint Paul, I desire to know, or preach nothing but Christ and him crucified. And indeed, there is but one right way of preaching; that is, when sound doctrine, and home-application goes together; many indirect ways: God chargeth his Ministers to refuse all ways but one, Satan bids them refuse that one, and take which way they please. Now whether God, or Satan is most heard, and obeyed, I leave for the indifferent Reader to judge. In the mean time, these barren Trees, that occupy the room where better trees might grow; are not only liable to a fearful curse, Luke 13.7. Ezek 3.17, 18, 19 1 Cor. 9.16. Zach. 11.17. Jer. 23.12.19. but have made themselves guilty of the blood of the Lords people; in taking upon them to be their Captains, and conductors; and yet have no skill at all, in managing of martial affairs: being like that Soldier, who was very diligent in scouring of his Musket, preparing his match, practising his postures, etc. but when he came into the field, had forgot his powder; or some careless Carpenter, that should square all by his rule, but sticks it at his back, and works by aim. For this I may boldly affirm, that all such as come to this spiritual warfare with carnal weapons; and strive to encounter that spiritual Goliath, with saul's harness, and not with David's sling: with the blunt sword of mere humane eloquence, the words of men, Philosophers, and Fathers only; and not with the sharp twoedged sword of the Spirit, the Word of God: show themselves more like the Devil's deputies, than Christ's Vicars. For instead of preaching the Word, they bring a famine of it.   

Section 16.  
And great pity it is, they are not cast out of Churches; and for ever silenced, as many of them have been for some years, (did they not daily creep in again, by means of such, whose souls they have formerly poisoned, and bewitched with their Philosophy, and vain deceit, Colos. 2.8.) Because so long as he supplies the Room of a Minister, he keeps out another that would Preach better: and perhaps save those poor souls, whom he destroys.  
An ill man in the Church is but like some Shrubby Tree in a Garden, whose shade not only keeps better plants from growing; but draws away the nourishment from the rest that would bear us fruit. Or as a great Oak in a Grove, which not only pines all the underwoods near it, but spoils the Grass that should feed the Cattles. So that it were better for the Parish to have no Minister at all, than such an one. For though it be miserable to want food for the soul; yet a blank does far better in a room, than an ill-filling. But how much better would a godly, faithful, and zealous preacher placed in his room be? who by God's blessing would feed those souls, whom he starves; and save those, whom he lets perish.  
A conscionable Minister, resembles David, who would venture on a Bear, rather than lose a Lamb; and Jacob, who would endure heat by day, and frost by night, rather than neglect his flocks; and Moses, who would fight with odds, rather than the cattle should perish with thirst. Only such a Balaam as these, wants this mercy. But what's the reason? The hireling careth not for the sheep, Joh. 10.13. they are not his own, and what minds he, whether they be fat or lean. A mercenary advocate looks only to his fee, let his client's cause stand or shall, it is all one to him, so long as he hath his money. A Capon that hath moulted away all his feathers, and is cold and naked, in the absence of the Hen will run to her nest; not for any love to the Chickens, but to warm his own sides.  
But let such look to it; for they have a fearful reckoning to make, and destruction is threatened to every Prophet that thus conceals the truth, or forbears to reprove sin sharply, Ezek. 3.17, 18, 19 1 Cor. 9.16. For if they had stood in my counsel, says God; and had caused my people to hear my words: then they should have turned them from their evil way, and from the evil of their do, Jer. 23.21, 22. Whereas now, whensoever thou shalt hear the bell toul for a wicked man, thou mayst cry out, There is a soul going to hell, whose blood will be required at my hands, because I was not faithful, and did not give him warning, Ezek. 3.18, 19  
Indeed these men-pleasers may seem to be neuters, (as doing neither good nor harm) or at least more excusable, and less principal in blood-guiltiness, than those unpreaching Ministers I am yet to speak of; who flatter sin, and flout holiness; discourage the godly, and encourage the wicked, by false-wresting, or mis-applying the Word; (in that starving the people, seems not altogether so bad as poisoning them) and to be more excusable, but the truth is, they are no less guilty of the people's blood; for they are traitors to God and his kingdom, and guilty of the people's blood, whom Christ the chief Shepherd hath committed to their charge. For if a man will take upon him the office of a Pastor, and yet not feed his people that depend upon him: to be an Ambassador, and yet not declare God's message to the people: to be their Physician, and yet not see to the people's health; doth he not make himself guilty of their miscarriage, and betray the trust which was committed unto him? it cannot be denied. The Advocate that is retained to plead, betrays the cause by his voluntary silence: the Watchman that doth not ring the alarum-bell at the approach of danger, betrays the city to the enemy: he that will take upon him to be a leader, when he cannot instruct God's people in the spiritual warfare, betrays the trust which was committed unto him, and gives great advantage to Satan and his ministers, who are far more industrious in their generation, Mat. 13.25. Rev. 14.11.  
Neither is there any difference between the shepherd's destroying the sheep with his own hands, or leaving them to the mercy of the Wolf; or of a Captains giving up a Castle, or not defending it against the enemy, when it is besieged. What difference between not-saving, and destroying? Not to water a plant when it is dry, is to kill it: And the fire is as well put out by the subtraction of fuel, as by pouring water upon it.   

Section 17.  
Nor are these Non-preachers more guilty of the people blood, than the people are of their own; for all that forsake their faithful Pastors, whom Christ hath placed over them, to follow these mountebanks, are in the sight of God wilful murderers of their own souls. For as when God had given the children of Israel Samson; to deliver them out of the hands of the Philistims, that so much oppressed them, they spared not to betray him themselves, and to deliver him bound into their oppressers hands, Judg. 15. when yet he was the only deliverer that God had appointed them: or as Jephtha was rejected of his brethren, and yet the Lord appointed and intended no other to save and deliver them but him: 〈◊〉 as Christ, albeit he came to his own, yet they received him not, but disdainfully refused him; and yet the Lord decreed him to be the only Saviour of his people; and that by no other means or name under heaven we should look for salvation, but by the Name of JESUS, Acts 4.12. So they reject and persecute their faithful Pastor whom God hath set over them, and sent to be their deliverer from the thraldom of sin and Satan: and probably resolved to save them by him, and none else. Yea, they will hear, honour, applaud and reward these men-pleasers, these soul-murtherers; while in the mean time Christ's faithful messengers shall meet with nothing from them but contempt, hatred, base language, and blows.  
But fools as they are, the case will be strangely altered: for come they once to a sense and sight of their sad condition, as when they lie gasping at their last hour, they will wish, O that I had now but the opportunity to converse with such a Minister! As Saul slighted Samuel while he lived, but would said have heard, and advised with him when he was dead. He (saith Solomon) that rebuketh a man, shall find more favour at the length, than he which flattereth with his tongue, Prov. 28.23. a point well worth these men's minding.  
And the same touching the cause of their dislike, as observe I pray you; Manna we know had no fault, but that it was too good, and too frequent; only the Israelites liked it not; and indeed the pulse of Egypt had been fit for their course stomaches: and so is poetry, Roman history, etc. sweeter unto these men's ears, which are so gross of hearing: But where lies the fault? Look into thyself, that heavenly bread was unspeakably delicious, it tasted like wafers of honey; and yet even this Angel's food is contemned. He that is full despiseth the honey comb: and no less sweet is the Gospel, not only the Fathers of the Old Testament, but the Angels desired to look into the glorious mysteries of it; and yet thou art cloyed, this supernatural food is too light, the breadcorn of humane reason and profound discourse will better content thee.  
But little dost thou think what a damnable sin this is, and what it will cost thee another day, if thou continuest in the same mind. For this is the condemnation, [none like this] that light is come into the world, and men loved darkness rather than light, because their deeds were evil, Joh. 3.19. And so on the contrary, This is life eternal; to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.3.   

Section 18.  
But the misery is! there is no persuading these men that they are ignorant of God, or of Christ: What they ignorant persons? when they are the only lovers of wit and knowledge, which makes them frequent these witty preachers; nor can they endure your dull drones.  
To which I answer, This wit in Scripture language, and in God's account, is foolishness, 1 Cor. 2.14. and enmity against the wisdom of God. Rom. 8.7. So that as wise Solomon speaks, there is more hope of a fools becoming wise, then of these men's, that are wise in their own conceit, Prov. 26.12. And as love and lust are not all one; so a witty, and a wiseman is not all one. The fear of the Lord is the beginning of wisdom, and to departed from evil is understanding, Job 28.28. And hereby, saith Saint John, is it known that we know God, if we keep his commandments, 1 Joh. 2.3. But he that saith I know him, and yet keepeth not his commandments, is a liar and there is no truth in him, ver. 4. He only is wise, that is wise for his own soul. If they were wise saith Saint Bernard, they would foresee the torments of hell, and prevent them. Alas! one spark of spiritual experimental and saving knowledge, guided by the fear of God, is more worth than all secular wisdom and learning, Mat. 16.16, 17. Rom. 8.15, 16. Psal. 111.10. Luk. 24.45. Joh. 15.15.  
But this wisdom descendeth from above, and keepeth a man from every evil way, Prov. 2.12. and God only is the giver of it, and he gives it to none but his children the godly, Psal. 25.14. Luk. 24.45. Mark 4.34. Gen. 18.17. Prov. 1, 7. It is not so much scientia capitis, as conscientia cordis that knows Christ, and ourselves: Whence Solomon saith, Give thine heart to wisdom, Prov. 2.10. and, Let wisdom enter into thine heart, Prov. 4.4. The natural man perceiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned, 1 Cor. 2.14. and indeed if they are spiritually discerned, how should they discern them that have not the spirit.  
Obj. You seem to condemn all that frequent these witty Preachers; do you think none of their hearers good, nor wise?  
Answ. To this I will make a threefold answer; the first shall be in the words of our Saviour Christ, and of Saint John: They are of the world (saith Saint John) therefore speak they of the world, and the world heareth them. We are of God; he that knoweth God, heareth us; he that is not of God, heareth us not. Hereby know we the Spirit of truth, and the spirit of error, 1 Joh. 4.5, 6. And again, He that is of God, heareth Gods words: Ye therefore hear them not, because ye are not of God, Joh. 8.47. Every one that is of the truth (says our Saviour) heareth my voice, Job. 18.37. Christ's sheep know not the voice of a stranger; neither will they hear or follow strangers, or hirelings; because they care not for the sheep. But as they know Christ's voice, so him only will they follow, and fly from a stranger, as you have it Joh. 10.3, 4, 5, 13, 14, 27. Now if we would know, whether a Minister comes in Christ's name, or in his own; whether he be of God, or of the world: we need no better note, then to observe what his hearers are. For usually if the Church of such a preacher should be searched, as Jehu and Jehonadab did the house of Ball, there is scarce a servant of the Lord amongst them. Their judgements being so diametrially opposite, that what preaching the one loves, the other loathes. Neither would their hearers so applaud or approve of them, if they were of Gods sending. I am come in my Father's name, saith our Saviour, and ye receive me not: if another shall come in his own name, him you will receive, Joh. 5.43.  
Men of the world will not hear such preachers as are of God: because than they must have their consciences terrified about their sins, (or else part with them) and be told of the fearful condition they are in: yea the greatest of sinners affect more the flattery of false Prophets, than the sincerity of Christ's faithful messengers, Isa. 30.10. Mica. 2.11. But it's easy to discern where the fault lies, and who is to be blamed. For 'tis only the weaksighted that cannot abide the light: and none can dislike the word of truth, but such as have an overflowing of their gall, or an overweening of their wit: such as are both shameless and graceless. As do you see an Apple fall untimely from the tree, view it well, and you will find it wormeaten, else it had held. But such as have a blemish in their eye, think the element to be over cloudy. Our Saviour himself could neither speak, or do aught, but such would be offended at it. In which case who is to be blamed? 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, tell me what is the cause? why the worst men, and members in 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 Surgeon's hand, and the acrimony of his medicines.   

Section 19  
Secondly, my next Answer to the former question is, Their practice proves it. For this you may take for a general rule, that if these brave Orators, these unhallowed Divines, have ap plaus, and be cried up for rare Preachers, it is from men as carnal and graceless as themselves. As look but upon their lives, and see if they be not like people that have a disease called the Wolf; which is always eating, yet keeps the body lean. They have long heard, and still desire to hear their sermons: yet they grow not by their hearing; for like those seven ill-favoured and lean-fleshed Kine, Gen. 41.20, 21. it cannot be known that they have heard them: for they are not only as lean and ill-favoured Christians still as they were before they heard them, but much worse. For as touching that is good, that they let pass; it faring with their memories as with an hourglass, or Conduit; that which in one hour runneth in, the same in another hour runneth out again: Only the evil will they keep to increase their prejudice, and to forestall them against goodness.  
Quest. Whereby may we know and judge of a wicked man? for we must not pronounce any man a leper, till we see the scab.  
Answ. by his works, and by his words; every tree is known by the fruits: It is Christ's everlasting rule, however the tree lives by the sap, and not by the fruit; yet it is known to live by the fruit, and not by the sap, for this is hid. When the Conduit is walled in, how shall we judge of the spring? but by the water that runs out of the pipes. The outward actions, declare the inward intentions. Men do sometimes bewray that by their deeds, which to confess they are hardly drawn.  
As in a clock when the hammer strikes well, and the hand of the dial points well; it is a sign that the wheels are right set. Yea by the pointing of the hand alone, we may know how the clock goes within: And so by the striking of the hammer, which is the second rule.  
Speech is the index of the mind, for out of the abundance of the heart the mouth speaketh, Matth. 12.34. Whence observe, that a good man out of the good treasury of his heart, bringeth forth good things: and an evil man out of the evil treasury of his heart, bringeth forth evil things, Matth. 12.35. As the bell is known by his sound; so a man is by nothing better known, then by his communication, says Seneca: evil speaking discovers an evil heart: as the striking of the clapper does a broken bell.  
Yea, men may be known by their want of fruit: we may suspect want of sap in the root of a tree; if we find barrenness in the branches: if either it have bad fruit, or no fruit, it is but a dead faith. And the true method of grace is, Cease to do evil, learn to do well, Isa. 1.16, 17. For as grace enters into the heart, so sin goes out: like air out of a vessel, when wine is poured in; or as it fares with women, that having once conceived, cannot admit of another conception, until they be delivered of the first, see Gal. 5.24.  
I grant there be multitudes of them that appear not wicked no every man's capacity; for some of them and not a few, are civil and fair in their carriages, smooth in their communication; and for the most part, unreprovable: yet this you shall be sure to find, that they are bitter malignants to the power of religion, and scoffers at holiness: and there needs no more to prove them wicked.  
I grant they may be morally honest, temperate, chaste, charitable, go duly to Church, pray in their families, abstain in some measure from swearing, lying, and the like: But does this flow from a pious and good heart, sanctified by the holy Ghost, 1 Tim. 1.5. Act. 15.9. Is it done in faith, and out of right ends: as out of love, and obedience; because God commands the same, that he may be glorified, and others edified thereby; for otherwise all their performances are no better in God's account, than blessing of an Idol, or cutting off a dog's neck, as the Prophet shows Isa. 58. Chap. and 66.3. Matth. 7.22.13.  
Again, do you pay God his deuce also? do you repent and believe the Gospel precepts and menaces, aswel as promises? do you declare your faith by your works? do you pray by the power of the Spirit, and with the understanding also? 1 Cor. 14.15. do you receive the word with good and honest hearts? and also bring forth the fruits of it, in your life and conversation? do you sanctify his sabbaths, and see that all under you do the same: love his children, promote his glory, and strive to gain others to embrace the Gospel? instruct your children and servants? and teach them to fear the Lord? do you fear an oath, hate a lie, etc. Love zeal, and devotion in others? make conscience of evil thoughts? vain and unprofitable words? grieve for your unprofitableness under the means of grace? for the evil which cleaus to your very best actions? for sins of omission etc. No, you may be good moral honest hypocrites; but none of these graces grow in the gardens of your hearts; you have a form of godliness, but you deny the power of it, and are reprobate to every good work, 2 Tim. 3.5. Titus 1.16. Yea, have you not strange conceits, and base thoughts of the best men? do you not deeply censure and condemn the generation of the just? and think the worse of a man for having a tender conscience? do you not envy, hate, scoff at, nickname, rail on, and slander the people of God; and misconstrue their actions and intentions? watch for their halting, etc. Do you not with Festus, account zeal madness; and religion foolishness, with Micholl? Yea, you hate zeal and devotion so invetterately; that you can in no wise bear with it in others. And does not all this prove thee wicked? though righteous enough in thine own eyes. But   

Section 20.  
Thirdly, and lastly; there needs no more to prove them ignorant, than their rejecting to hear the Word plainly preached; choosing rather to hear a lecture of Philosophy read: As it's strange to consider, how grossly men err in judging of things, that take not the Word for their rule; whereof some instances. Such shall think they do God service in murdering his Children and Prophets, John 16.2. And so did the Powder Traitors, intending to blow up the whole State. They think to be saved by Christ, though they do nothing but blaspheme him, and take up arms against him. They will say, they love God and Christ, and yet hate all that any way resemble him. They will boast of a strong faith, and yet fall short of the devils in believing, Jam. 2.19. The Jews accused Christ for keeping company with sinners, when they should have blamed themselves for not keeping company with Christ. God hath given me my reward, says Leah; because I gave my maid unto my husband: she rejoiced, when she should have repent, Gen. 30.18. And the like of Saul, Blessed are ye of the Lord says he, when the Ziphims told him where David had hid himself: his intent being to murder him, 1 Sam. 23.21. And like to this, is that of Micha, who thought the Lord could not choose but be good unto him; seeing he had got a Levite into his house, Judg. 17.13. In like manner, what is the cause of these men's preferring these preachers? but their ignorance of God's Word: they do not in the least perceive the things of the Spirit; they are spiritually blind, and so not able to judge of preaching, or Preachers. Being like shellfish that cannot smell; or the Chameleon which hath no taste: and withal so improvident touching their souls, that they will rather take dross for gold, then try it in the furnace; whence it is they resemble Alchidas, who was enamoured on the Picture of Cupid; or Zerxes, who fell so far in love with a Planetree which happened in his way, that he tarried by it a whole day; causing the boughs to be adorned with chains of gold, bracelets, and spangles, yielding thereto great reverence. But did they tread in the steps of all wise and good Christians, who have the mind of Christ, 1 Cor. 2.16. or acquainted with God's Word, and judge of things and persons as they are, and not as they seem, (whose testimony only is of credit); they would be so far from applauding the men, that they would not vouchsafe to hear their sermons.  
Now if any shall yet make question of their ignorance, do but ask them a reason of the hope that is in them; (as every one that professeth himself a Christian, should be able and ready to yield, 1 Pet. 3.15.) they can no more tell you, than the wind can tell which last blew off my hat. All experimental divinity, is greek to them, be they never so great lovers of wit. Indeed to speak against the truth, their tongues will run like the wheels of a clock, when the spring is broken: but they are neither able, nor willing to speak a word for it.  
Now if these things be so, than they whom they hear and honour, have small cause to rejoice therein: Nor have the other whom they eat and hate, any cause to be discouraged thereby, because to carnal and fleshly men, that preaching which saves souls, is foolishness; devotion, idleness; the Prophets, madmen; Paul, a babbler. And until they be cured of their prejudice, (which God only by his prerogative can do) nothing that can be said will serve. Wisdom, saith our Saviour, is justified of her children; that is the faithful, Mat. 11.19. intimating, that such wisdom as is justified by wicked men, is not wisdom indeed. Take we then our Saviour's counsel, and seek to justify our judgements to the children of wisdom, of whom wisdom is justified; and not to fools, by whom she is daily crucified. And tread in his steps who rejected the commendations and approbation of such, Luk. 4.35, 41. and Saint Paul, Act. 16.17, 18.  
True, as the Church of Laodicea could flatter herself with an opinion, that she was rich, and had need of nothing: when yet she was wretched, and miserable, and poor, and blind, and naked, Rev. 3.17. Or as the young man in the Gospel, could brag that he had kept all the commandments from his youth, Mat. 19.20. And that cackling Pharisee, Luk. 18.11, 12. could tell Christ, that he was not like other men: so there is no persuading these men, but they are wise and good enough; and no wonder, for they slumber, and suppose themselves good Christians: their faith is but a dream, their hope but a dream, their charity but a dream, their obedience but a dream, their whole religion but a dream, and so their assurance of salvation is but a dream. They have Regeneration in conceit, repentance and righteousness in conceit; they serve God well in conceit, do the works of piety and charity in cenceit; and they shall go to heaven only in conceit, or in a dream, and never awake, until they feel themselves really in the burning lake. And indeed, do but take away from men's minds vain opinions, flattering hopes, false valuations, imaginations, and the like, you will leave the minds of most men and women but poor shrunken things, full of melancholy, indisposition, and unpleasing to themselves.  
Which could never be, if Satan the Prince of darkness, and of this world, did not so blind their minds, that the light of the glorious Gospel shines not unto them, as it is, 2 Cor. 4.4. And would they but lend the Gospel an ear, where it is powerfully preached; they would at least be so wise, as to get better assurance, then only to think themselves good enough; since pure and naked supposals never brought any one to eternal life. Neither is there any other means to be used, whereby it is to be had. Only the skill is, to persuade the simple (as to be wise and solid is the portion but of a few) to beware of hearing these fruitless Preachers; or indeed any others that preach not point-blank against sin and ignorance; that discover not Satan's wiles, and the heart's deceitfulness; that preach not faith and free grace; that press not to Repentance, Regeneration, and the like; that make not the glory of God, and the good of souls, the main end of their preaching. As why do, or why should men go to hear, if not for profit and comfort to their souls? (Good stomaches make better account of wholesome fare, then of dainty cates.) Why, but to hear the good Word of GOD? that they may grow thereby, and to be nourished. Now nourishment is the making of food received, like to the body nourished: Therefore a wise Christian affects to hear powerful preaching, searching Sermons, rather than run after Rhetoricians; because the rarities of humane eloquence works no such effect, nor tends to any such end. For Philosophy and such like may civilize, but not sanctify; hid some sins, but not heal them; cover, not cure them; harb, and curb them; not abate, and abolish them. Yea, we may say of their problems, as the Philosopher did of the Athenian-shops, How many things are here that we have no need of.  
Wherefore I shall conclude with an Exhortation, or Advertisement to these men, to use this means, and to affect that food which is wholesome, and would nourish. O! that I might prevail with them, to hear either Scripture, or reason, though my betters cannot; for than would they find it the happiest counsel that ever they met with. Nor am I altogether out of hope; for though all the water in the sea will not wash a Blackmore white; yet others with Naaman, may wash and be clean. Nor can it be denied, but an Empiric now and then hath had the hap to cure a patiented, which a learned Artist could not do.   

Section 21. An Advertisement to all uncircumcised hearts and ears, exhorting them to hear the Word of GOD purely and powerfully preached; and not to listen after such, as seek only to please the ear with rarities of humane eloquence, and the enticing words of man's wisdom.  
IF there be any (if but one, even thyself,) that shall by what I have said, be induced to judge of things according to clear truth, not blinded opinion; and be willing to departed from this discourse better than they came to it, let him in the first place know, that the only ordinary means of grace and conversion, is by hearing the word of God impartially and powerfully preached, and by entertaining it with a good and honest heart: for this Word, and this only is able to make a man wise to salvation. As thus we may argue; Without knowledge the heart cannot be good, Prov. 19.2. A man may know the will of God, and yet not do it: but he can never do it, except first he know it. Whence, as in the Creation of the World, the first thing that God made, was light, Gen. 1.3. So when he makes us new creatures, he first creates light in the understanding, whereby the poor soul may see his spiritual misery and wretchedness, which before (by reason of that vail, or curtain which is drawn over every natural man's heart, 2 Cor. 3.14, 15, 16.) he is so far from discerning, that with Laodicea, he thinks himself rich, and to want nothing; when yet he is wretched, and miserable, and poor, and blind, and naked of all spiritual endowments, Revel. 3.17. 1 Tim. 6. ver. 4.  
Therefore let your principal care and ambition be; to know those things, the knowledge whereof is eternal life, John 17.3. And the neglect whereof is of all most the damnable, John 3.19. Therefore it is said of Christ (whose first coming was to save the world) that he will come the second time, in flaming fire, to render vengeance unto all those that know not God, 2 Thes. 1.6, 7, 8, 9 A terrible text to all that are ignorant in the midst of so much means as we enjoy. Which being so, be diligent above all, to hear Christ's faithful messengers; And not these, who if they preach not wickedly in flattering, or furthering of sin: yet they preach unprofitably: as if they were resolved to connive at sin, as feeding their flocks rather with words, than matter: as caring only to please, not to inform; forming their voice to the liking of their hearers, not their hearers judgement to the voice of Christ in the Gospel; and striving more to make them in love with the teacher, then with the lesson. Because they stand more upon their own credit, than their people's benefit.  
3. Or if they labour to fill the head with knowledge, they leave the heart empty of grace; spending their time either in curious Questions, and vain speculations; which kind of preaching tends rather to mirth, then godly edification; as it is observable, that that age of the Church, which was most fertile in Nice Questions, was most barren in Religion. The reason is, it makes people think Religion to be only a matter of wit; as tying of knots, and untying them. Wherein the brains of men given this way, are usually hotter than their hearts▪  
4. Or if their preaching be more solid, they rove altogether in generalities: which are no more aiding to practise, than an Ortelius Universal Map is to direct the way between London and York.  
5. Or if they descend to particulars, they pass over the grounds of Religion, the most useful part of all Divinity. For this lays the Foundation, the other raiseth the Walls and Roof. This informs the Judgement, that stirs up the Affections. And what good use is there of those Affections which run before the Judgement?  
6. Or lastly, If they give you the grounds of Religion, and preach wholesome truths, yet they bring forth their Doctrines as some women do their children, stillborn, for want of application: without which the former seems to be no better than a fair Image, or Statue, which is beautiful to Contemplate, but is without life and motion: It being the soul of preaching, when the Word is brought home to men's consciences, and applied close. For whereas those other Divine discourses, enrich the brain and tongue; This settles the heart, changes the will, and works upon the affections.  
The only way to become such indeed, as men dream themselves to be, is to trust Satan and their deceitful hearts less, and God's Word and Miinisters more. This is to become fools, that they may be wise, as the Apostle adviseth, 1 Cor. 3.18. Wherefore receive with meekness the engrafted word which is able to save your soul, as Saint James adviseth, James 1. verse 21.  
And that you may not want encouragement, mind but what our Saviour Christ says, Joh. 13. Verily, verily, (he confirms it with a double asseveration) I say unto you; If I send any, he that receiveth him receiveth me; and he that receiveth me, receiveth him that sent me, ver. 20. Lo, in entertaining the Word with an honest and good heart, we entertain both God and Christ with it. Another famous place to encourage us in this case, is that, 2 Chron. 34.27.28. too long to repeat, I pray turn to it.  
Again take notice, that as hunger is a sign of good health; so to hunger and thirst after God's Word, is a notable sign of our spiritual health and safety, Matth. 5.6. Yea, the sense of our wretchedness, and the valuation of our spiritual helps, is the best trial of our Regeneration. In the next place, delay not the opportunity of hearing: but as the Holy Ghost saith, Even to day hear his voice, and harden not your hearts, as in the provocation, etc. Heb. 3.7.8. The time present, is the only time to seek the Lord. To make short, heat the Word indifferently, and impartially: have no prejudice against him thou hast heretofore most hated, and slighted; but hear him the rather for his bitterness. Perhaps God will convert and save thee by no other means, or Minister, than such as he hath placed thee under. Despise not the meanest of Christ's Messengers, that delivers the Word purely, aims at his glory, and the good of souls. And the better to induce you to esteem such, consider with me a few particulars.   

Section 22.  
Such Ministers, as are of Christ's sending; are not only appointed of God as watchmen, to give us warning of ensuing danger, Ezek. 3.17. and Pastors, to feed our souls with the spiritual Manna of God's Word, Eph. 4.11.12. and Captains, to fight God's battles for us against our spiritual enemies; and our Leaders, to instruct us in the spiritual warfare, Eph. 6.12, 13. 2 Cor. 10.3, 4, 5. and God's Ambassadors to declare his will, and message unto us, Eph. 6.20. and lie Leigers, for the great King of heaven and earth, (So that whatsoever is done to them, God takes and accounts as done to him, Psal. 44.22.) But they are co-workers together with God, in converting and saving our souls, 1 Cor. 3.9. He shall speak words unto thee, (says the Angel to Cornelius) whereby both thou and all thine house shall be saved, Act. 11.14. We are all born dead in sins and trespasses: But what says the Apostle Peter? Unto this purpose was the Gospel preached also unto the dead: that they might be condemned according to men in the flesh, but might live according to God in the spirit, 1 Pet. 4. ver. 6.  
For conclusion of all, hear the Word in season, and out of season; and so mind the same; that if any virtue be commended, practise it; if any vice condemned, avoid it; if any consolation be insinuated, approoriate it; if any good example be propounded, follow it; yea so mind what thou hearest, as if it were spoken only to thyself; and be not like a child, who looking in a glass, thinks he sees another child's face, and not his own. For want of application is the sole cause, that in the midst of so much means, so few are converted. Yea there be very few men, that make not the whole Bible, and all the Sermons they hear; yea the checks of their own consciences, and the motions of God's Spirit utterly ineffectual, for want of wit and grace to apply the same to themselves: Whereas if they would rightly and ingenuously apply but one text or two, as Mat. 7.12. & 16.26. or the like unto their own souls, as they can unto others (being better able to discern others motes, than their own beams) they might be everlastingly happy.  
And so much of Non-preaching, now of Unpreaching Ministers; who as much excel these, as the Spider excels the Butterfly. The one's Sermons being like that unblessed food, Hag. 1.6. the other like those bitter and venomous waters, 2 King. 2.19, 20, 21. Or that Pottage, 2 King. 4.39, 40, 41. wherein was put coloquintida: as you will acknowledge when you have seen them in like manner cut up and anatomised: which will be the sum of the second part of this discovery; which had been joined with it, only I prorogue the printing of that, until I see the acceptance of this: because I much question, whether those it concerns will be capable of its usefulness: for having imparted both parts to some of those Non-preaching and Unpreaching Ministers, for whose sakes they were both composed; though they commend the pieces, yet (so unacqainted are they with their own hearts) they conceive not that there are any such Preachers.  
Now in case it shall not be printed, and yet of some shall be desired; they may please to read in lieu of it, my Characters of the kinds of Preaching; published fourteen years since, and sold by James Crumpe, in Little bartholomew's Well-yard.  
FINIS.    

Imprimatur  
JOSEPH CARYL.   

ERRATA.  
Not to mention any of the literal mistakes, or mis-poyntings in each sheet which are usual: At the top of Page 15. there was (by what means I know not) a whole line taken out, after the proof was returned: and put at the bottom of Page 16. whereby the one place is left defective, and the other marred in the sense. The words are these. Gold; of Cornucopia, that it hath all things necessary for food in it; of Panaces. And in Page 39 line 33: there is, most the, instead of the most, Neither of which faults though very gross, were espied, until most of the sheet was printed off: But the ingenuous Reader will either mend them with his pen, or be so charitable as to bear with the Compositor: However the Author must, or else turn the buckle of his Girdle.