the better enter into and take root in them There is no Sowing without Plowing And there is no grafting without Cutting Nathan's Ministry wounded David and cured him Esay's Ministry humbled Hezekiah and raised him up And St. Peter's Sermon pricked the Hearts of Three thousand Men and healed them at the same time So then If the Minister tells you the Truth and that Truth wounds your Hearts and terrifies your Consciences with the odious sight of your past Sins then all is for your Good But if the Minister does not tell you the Truth yet the Truth will find you out God himself will tell it you with Thunder and Lightning For says he Psal 50. 21. I will reprove thee and set thy Sins in order before thine Eyes And therefore if thou wilt not be told the Truth by the Minister thou shalt be told it by another hand If thou wilt not be wounded by a Friend thou shalt be wounded by an Enemy And thy Wounds shall be unto Death and not unto Life They shall not be like Jonathan's Arrows shot at David for thy Safety but for thy Destruction And therefore certainly one way or other thou shalt be sure to be told the Truth whether thou wilt or no. And is it not better to have it told thee by a Friend than by a Foe Is it not better to have it told thee for thy Salvation than for thy Damnation Oh for Christ his sake do not take us for your Enemies who are your best and your only Friends Is he thine Enemy that cures thee of an ulcerous Leg or a sore Arm or a cankered Breast Is he thine Enemy that saveth thee from hanging or drowning or burning or stabing thy self And yet is the Minister thine Enemy for telling thee the Truth which is to save thee from greater Dangers the Bottomless Pit and the Gulph impassable and the perpetual gnawings of the never-dying Worm Is he that doth good to thy Body thine only Friend And is he that doth good to thy Soul thine only Enemy Is thy Body better than thy Soul Yea is thy Soul the only thing that thou takest no care for Is the Surgeon thy Friend tho he cutteth and launceth and probeth and putteth thee to an intolerable Smart for the recovery of thy Body And is the Minister thine Enemy for doing only the same things for the recovery of thine Immortal Soul Does the Surgeon use a blunter Launcet for the launcing his dear Wife or his tender Child Or does he not use the sharpest Launcet that he has and launces them the deepest too And is this any thing else but the greatest effect of his Love and the greatest sign of his Tenderness and Affection And why then shall the Minister be reckoned thine Enemy for doing that to thy Soul which the Surgeon does to thy Body Is not the sharpest Sermon the best Sermon Does not the sharpest Rebuke create the soundest Faith Tit. 1. 13. Does it not prick the Heart most and pierce and sink down deepest Is it not most like to that Word of God which is quick and powerful and sharper than any Two-Edged Sword Are not we the Salt of the Earth And is not that the best Salt which is sharpest Is there an taste in the white of an Egg Job 6. 6 Are not we the Light of the World And is not that the best Light that inflames the Heart most and makes it to burn within a Man and purifies him from all his Filth and Dross And yet still can you possibly take us for your Enemies for telling you these plain Truths and incurring your displeasure for the good of your Souls What do we get by this but your Hatred Certainly you hate these Truths extreamly when you hate us so much for only telling you of them And you are passionately and desperately in love with your Sins when you hate us so much for only telling you of them Oh what shall we do that you may take us for your Friends Yea what is it that we have not already done to convince you of our Love and Friendship Have not we lost your Love that we might love your Souls the better Have not we lost our Reputation in the World which we might easily have gained as well as others by the smooth inticing Words of Mans Wisdom that in the power and demonstration of the Spirit we might preach the Foolishness of the Cross of Christ and make the Meanest Capacity to understand us The Meanest Man has a Soul to save as well as the Greatest and perhaps it is more precious in the sight of God as is plain from Dives and Lazarus Have not we renounc'd all our Knowledg in the Tongues the Criticks the Fathers the Counsels the Schoolmen and Philosophers Have not we renounc'd all this and contented our selves with bare Scripture Proofs and determined to know nothing among you but Jesus Christ and him Crucified whatever our Learning is elsewhere Have we made a shew of any Learning which serves to commend our selves more than to build you up in your most Holy Faith Yea have not we utterly disclaimed it and preached up the quite contrary Preached the sincere Milk of the Word and the plain simplicity of the Gospel and the foolishness of Preaching that your Faith should not stand in the wisdom of Men but in the power of God Have not we become Fools to make you Wise Have not we become Poor to make you Rich and to Reign and to Abound in all things Have not we quitted even our necessary Food and Raiment to feed you with the Bread of Life and to cloath your Souls with the Righteousness of Christ What is there near or dear to us that we have not freely hazarded for your good Hare not we hazarded our very lives by our indefatigable Labours for you in the Lord Have not we labour'd hard to commit our Sermons to our own Memories that you might think them worth your remembring Have not we deliver'd our selves with all possible earnestness and affection that you might see the Travail of our Souls and learn to be in earnest your selves by our Example Have not we preached you awakening and searching Discourses that if possible we might keep you awake and hinder the Devil from Stealing away the good Word of God from all your Hearts when you were asleep And have we at any time by our own Laziness or Lolling or Unconcernedness or Indevotion or the insufferable affected Lightness of some Men disposed you to the same Indifference in God's Worship Nay farther Have not we done all this not only upon the Lord's Day but also upon every Day in the Week Have not we called and stretched forth our Hands and our Hearts unto you both Morning and Evening and that too of our own accord without the least acknowledgment Have not we labour'd and striv'n and wrestled with God in Prayers for you and yours Have not we openly rebuked those that have been bad And
Destruction is at hand For says Solomon Prov. 15. 10. He that hateth reproof shall die For while Uzziah the King was wroth with the Priests the Leprosie rose up in his Forehead before the Priests in his House of the Lord 2 Chron. 26. 19. And the Sons of Ely hearkned not unto the voice of their Father the Priest because the Lord would slay them 1 Sam. 2. 25. Their Disobedience to the Priest was the cause that God would slay them was the cause of their Destruction And at the very same time that the Men of Sodom contended with Lot the Preacher of Righteousness the destroying Angels were at hand for his Assistance and their Destruction Gen. 19. throughout the Chapter And two she Bears came forth out of the Wood and tare to pieces two and forty Children that mocked Elisha by saying unto him Go up thou bald Head go up thou bald Head 2 Kings 2. 24. And the Destruction that attends those who hate God's Ministers is no ordinary Destruction I do assure you For it is so great and terrible that Sodom and Gomorrah will fare much better than they at the Day of Judgment Matth. 11. 24. And therefore certainly that Man must needs be a very Bruit indeed that provokes God to destroy him with an utter Destruction rather than he will for bear to hate his Ministers for telling him the Truth Fourthly Every Minister shall be damned for not telling the Truth to his People And God will require the Soul of every man at his hand if he does not give him timely warning against every Sin Ezek. 3. 18. And can you be angry with your Minister for telling you the Truth that he may prevent his own Damnation and yours too If he does not tell you the Truth you will get nothing by it you will die in your Iniquity notwithstanding Your Ignorance of what what you ought to know will never excuse you at the Day of Judgment If you follow a blind Guide that will not or cannot or dare not tell you the Truth you as well as he shall both fall into the Ditch together Matth. 15. 14. You are worthy of such a Guide and he is worthy of such a People to guide So then If we tell you the Truth we prevent our own Damnation and as far as in us lies we prevent yours too But if we do not tell you the Truth we do not prevent our own Damnation nor yours neither And which is most reasonable that we should tell you the Truth and so save both our selves and you too Or that we should not tell you the Truth and so damn both our selves and you too If our concealing the Truth did us no harm and could possibly do you any good then indeed you might have some reason to hate us because we tell it But when our concealing the Truth is matter of Damnation to us and cannot possibly do you any good then certainly you have no imaginable Pretence to hate us for telling it Be content then to neglect your own Duty and do not desire us to neglect ours Be content to be damn'd alone and do not desire us to be damn'd with you for Companies sake Your Company is not so good that we should purchase it at so dear a rate 'T is true indeed Moses desired to be blotted out of God's Book and St. Paul desired to be accursed from Christ for the Salvation of their Brethren the Jews But neither the one nor the other did ever desire to be damn'd for their Damnation And I do here assure you all in the Presence of Almighty God that if I know any thing of my own Heart I would willingly suffer any temporal Evil in this World for the Salvation of the greatest Enemy that I have But I will never be damned in the other World for the Damnation of my greatest Enemy by concealing the Truth from him I will willingly suffer any Harm in the World to do you good but I will never do you the least Harm for a thousand Worlds if I can help it Although I must needs own at the same time that if you do not practise those plain Discourses that I have preach'd to you from this place they will do you the greatest harm imaginable They will rise up in Judgment against you and condemn you at the last Day They will be unto you the Savor of Death unto Death and not the Savor of Life unto Life For Christ is set for the Fall as well as the rising of many in Israel And his Word does never return void it does never return without accomplishing that whereto it is sent Isa 55. 11. It always does either Good or Evil it always softens or hardens a Mans Heart it always convinces a Man or leaves him inexcusable Do not imagin that we take any pleasure in telling you of your Faults Do not imagin that we delight to rake up the Filth of your deceitful Hearts and to speak of such uncomely things as Nature blusheth but to name We are Men of like Passions with your selves We are as loath to tell you of your Faults as you can possibly be to be told of them We are more concerned for you than you are for your selves We see the Terrors of the Lord and we know what it is to be damned and we feel that you are our Members tho you have no fellow-feeling for us and what-ever befalls you grieves us and makes our very Hearts to bleed again And we denounce the Judgments of the Lord against you after the same manner and with the same aking and trembling Hearts that a Man suffers an infected Member to be cut off for the preservation of his whole Body Our very Flesh trembles again and our Eyes gush out with Tears and our Souls are vexed when we see and hear some of your ungodly Actions I speak the truth in Christ I lie not my Conscience also bearing me witness in the Holy Ghost It is a greater trouble to us to tell you of your Faults than it is to you to hear them told For you see how concern'd we are in speaking to you and how unconcern'd you sit down and hear us speak Yea and perhaps you do not so much as hear us neither But if your Conscience misgives you that such or such a Sin of yours will be preach'd against you either come not here at all or if you do come you but sleep or talk or censure or sit you down in the Seat of the Scornful and set your Mouth against the Heavens Fifthly If the Minister tells you the Truth and that Truth pricks your Hearts and wounds your Consciences then those Woands are the Wounds of a Friend they are in order to your recovery And the same Minister that makes you sore will bind you up if you will let him He woundeth and his Hands make whole He breaks your Hearts and makes them contrite but it is only that the Seed of the Word may
have not we openly commended those that have been good Have not we endeavoured to bring your Vertuous and pious Relations to the Sacrament both by Word of Mouth and by Letter And have not you hindered them even from coming to Church and openly traduced and branded us both through City and Country yea and even within these very Walls too And yet have not we preferred the Conscience before the Fame and Applause of all these good Actions Have not we chose to be discommended for doing our Duty rather than to be commended for neglecting it Have not we chose to do you good against your Wills and against our own advantage rather than do you any harm with your full consent and to our own Profit In a word Is there either Profit or Pleasure or Preferment Is there any thing that this World admires but what we have renounced for the good of your Immortal Souls And now as our Saviour said to the Jews For which of these good Works do you stone me So say we to you For which of these good works do you hate us and become our Enemies However This This is our comfort It is better to be hated for doing our Duty than to be loved for neglecting it It is infinitely more honourable in the sight of God to be turned out of a Place for discharging a good Conscience than it is to leave a Place for a little filthy Lucâ—es sake It is infinitely more Honourable in the light of God to be Hated for telling the Truth and Preaching against Covetousness Usury and Extortion than it is to be applauded and admired for cringing and sneaking and base complying to the Vices of this Place None but a Demas leaves a Place for a little greater advantage in this present World But even Christ himself may be turned out of his Place by Covetous Gadarenes and Swine may be preferr'd before him If any of you shall be pleased to call this the Foolishness of Boasting we answer with St. Paul 2 Cor. 12. 11. I am become a Fool in glorying but ye have Compelled me All the Fault lies at your Door For I ought to have been commended of you For in nothing am I behind the very Chiefest Apostles though I be nothing Upon which Words the most Judicious the most Pious and the most Humble Bishop Sanderson has made this Remark in his Sermon upon Phil. 4. 11. Ad Aâ—lam Your undervaluing of me to the great prejudice of the Gospel but advantage of False Teachers hath made that Glorying necessary for me which had been otherwise but Vanity and Folly And then he addeth in the very next Words When his case falleth to be ours we may then do as he now doth purge our selves from false Crimes and Suspicious and maintain our own Innocency And he has these words in another place to the same purpose on the behalf of Job who was very often compelled by his false Accusers to proclaim his own Righteousness in his Sermon on Job 29. ver 14 15 16 17. Ad Magistratum Where Silence against foul and false Imputations may be interpreted a Confession there the Protestation of a Man 's own Innocency is ever just and sometimes necessary When others do us open wrong it is not now Vanity but Charity to do our selves open right And whatever Appearance of Folly or Vain-boasting there is in so doing they are chargeable withal that compel us thereunto and not we And 't was neither Pride nor Passion in Job but such a Compulsion as this that made him so often proclaim his own Righteousness And thus I have shewn you the unreasonableness of hating your Ministers for telling you the Truth And I have answered an Objection that might be made against my way of handling it in my own Defence which was the third thing proposed And the Fourth is this Ministers are not to forbear to tell the Truth tho they make their greatest Friends to become their Enemies by so doing For First of all These Galatians loved St. Paul as well as their own Eyes and yet he did not forbear to tell them the Truth and to give them their own tho they became his Enemies for it Christ himself did intirely love his Mother and he was intirely beloved by her And yet what a rough and what a severe Answer did he give her at the Marriage in Cana of Galilee Woman what have I to do with thee And so likewise when he tarried behind at Jerusalem to Dispute with the Doctors in the Temple he valued not his Parents Displeasure nor asked their leave to do his Father's Business which they wist not of And accordingly we find that he hath made it absolutely impossible for any Man to be his Disciple that is either ashamed or afraid to confess Him and his Truth in this Adulterous and Wicked Generation And therefore whoever does not leave both Father and Mother and Wife and Children and Houses and Land and all that he has for his Sake he can never be his Disciple And therefore certainly no Minister must forbear to tell the Truth though he makes his best Friends and his nighest Relations yea though he makes all the World his Enemies by so doing Telling the Truth is so great and so necessary a qualification in a Minister of the Gospel that St. Paul knew no greater Character to give Christ himself than that before Pontius Pilate he witnessed a good Confession 1 Tim. 6. 13. Thus Elijah told the Truth before Ahaeb and Jezebel Nathan before David Daniel and the Three Children before the King of Babylon John the Baptist before Herod the Great and St. Paul before Felix his Judge when he made him tremble with his Discourse of Temperance Righteousness and Judgment to come But alas what do I say that Ministers must not when I may safely add Secondly It is absolutely impossible for them to forbear telling the Truth though they be sure to make all the World their Enemies by so doing For the Burden of the Lord is upon them and that presseth and constraineth and even forceth them to speak the Truth whether they will or no. The Dumb Ass could not chuse but speak the Truth and rebuke the Madness of the Prophet Yea and even Balaam himself who was more bruitish than his very Beast could not chuse but speak the Truth too He could not go beyond the word of the Lord to do either less or more though Balak would have given him his House full of Silver and Gold Numb 22. 18. Truth makes its own way and breaks forth like Light through a Cloud It breaks forth through all Opposition It opens the Mouth of an Ungodly High Priest to Prophesie by course and forceth him to declare that Truth which he had otherwise held in Unrighteousness Truth lays a Wo upon every one that Preacheth not the Gospel It is strong and mighty and will prevail and reign and triumph gloriously for ever more When Jeremy was
A Farewel-Sermon Preached to the UNITED PARISHES OF St. Mary Woolnoth St. Mary Woolchurch-Haw IN LOMBARD-STREET By DAVID JONES Student of Christ-Church Oxon. Luk. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Pharisees also who were covetous heard all these things and they derided Christ that is they emptied their Nostrils at him The Third Edition LONDON Printed for Thomas â—â—â—kurst at the Bible and Three Crowns in 〈◊〉 and Brab Aylmer at the Three Pigeons in 〈◊〉 1692. Gal. 4. 16. Am I therefore become your Enemy because I tell you the Truth WHEN St. Paul first Preached the Gospel to these Galatians he was Persecuted on all Hands because of his plain practical and powerful Preaching but they were so far from liking him ever the worse upon that account that they neither despised the Infirmity nor rejected the Temptation which was in his Flesh but received him as an Angel of God even as Christ Jesus Yea and they thought themselves so extream Happy in his Ministry that he himself bears them witness that if it had been possible they would have plucked out their own Eyes and have given them to him as you have it at large in the Three Verses that are immediately before my Text. But now all of a sudden we find a great Change in their Affections their Love is turned into Hatred and their present Enmity does equal if not exceed their former Friendship And the reason of it is this There was in those times a Sect of Men called Gnosticks who though they were notorious for all manner of Lewdness and Debauchery did yet pretend to a greater measure of Knowledge than other Men. And these Gnosticks handled the word of God deceitfully and made a Merchandize of the Souls of Men and thought Gain to be Godliness and as a means to increase their Party they tickled their itching Ears and pleased their Fancies and preached unto them smooth things Affirming It was lawful to deny Christ in the time of Persecution and consequently that they might lawfully deny Christ whenever his Doctrin was against their Profit their Pleasure or Preferment in this World the loss of which is usually esteemed by some Men a greater Persecution than the loss of Life For how usual is it to see some Men hazard their very Lives either for an imaginary point of Honour or for the filthy pleasure of a night How grateful this Doctrin was to Flesh and Blood and what a World of Converts it presently made needs no Proof and how contrary St. Paul's Doctrin was to it needs no Proof neither His Epistles his Fighting with Beasts at Ephesus and his other innumerable Persecutions for the Cross of Christ put it beyond all doubt And consequently we need not inquire any further into the Cause why these Galatians who were at first so fond of St. Paul are now become so much his Enemies for says he Am I become your Enemy because I tell you the Truth His telling them the truth was the true and the only cause of all their Enmity against him In Discoursing upon which Words I shall use this Method First of all I shall shew you that the greatest Friends may become Enemies Secondly I shall shew you that Ministers telling the Truth do oftentimes make their greatest Friends to become their Enemies Thirdly I shall shew you how unreasonable a thing it is for Men to become Enemies to their Ministers for telling them the Truth Fourthly I shall shew you that Ministers are not to forbear to tell the Truth though they make their greatest Friends to become their Enemies by so doing And then Lastly I shall shew you that Ministers are not to be afraid to argue the Case with their Hearers but they are by St. Paul's Example in my Text to put it Home to all their Consciences whether they can alledge any other reason why they become their Enemies save only because they tell you the truth and discharge their Conscience in the sight of God as they ought to do Of which in their Order with as much shortness as I possibly can wherein if I shall exceed the usual time allotted for this Exercise do but remember it is my last Sermon and that I have St. Paul for my Example who when he was to take his leave of Ephesus Preached for a long time and continued his Speech till Midnight Acts 20. 7. 9. First of all I am to shew you that the greatest Friends may become Enemies For these Galatians do hate St. Paul now as much as ever they loved him before Paul and Barnabas were extraordinary good Men and extraordinary good Friends they were Fellow-Travellers Fellow-Labourers and Fellow-Sufferers all which had a Marvellous Force to increase confirm and continue their Friendship And yet they fell out upon a very ordinary occasion and the Contention grew so sharp between them that they departed asunder one from the other Acts 15. 39. Holy David had a Familiar Friend a Companion a Guide who did eat of his Bread whom he trusted with whom he took sweet Counsel and with whom he walked in the House of God as a Friend and yet no body knows how even he also became his Enemy and did lay great wait for and did magnifie himself against him Psal 41. 55. Nay and even David himself was not altogether so friendly to Jonathan's Posterity as he ought to have been For that little kindness that he shewed to his poor Lame Son Mephibosheth was not at all owing to his Friendship but to the Oath of God that had passed between them 2 Sam. 21. 7. And not to heap up any more instances in so plain a case St. Peter who loved Christ so entirely as to profess himself willing to lay down his Life for him though all others forsook him became so much his Enemy as to Deny and to Swear and to Curse that he never so much as knew him Yea he became so much his Enemy that Christ himself took him for the Enemy the Devil and said to him plainly Get thee behind me Satan Matth. 16. 23. So true is it that the greatest Friends may become Enemies They may cry Hosanna to the Son of David and then Crucisie him Which was the First thing proposed And the Second is this Ministers telling the Truth do oftentimes make their greatest Friends to become their Enemies For these Galatians that were so much taken with St. Paul became his Enemies for no other reason and Christ is express that the Jews sought to kill him for no other reason For says he John 8. 40. You seek to kill me a Man that hath told you the Truth which I have heard of God And Ahab That Ahab as the Scripture brands him by way of Emphasis for Sinning even that Ahab was so ingenuous as to tell Jehoshaphat plainly that the only reason why he hated Micaiah the Prophet was because he did not Prophesie good concerning him but evil 1 Kings 22. 8. And 't were well for
thing in my own just Defence which may in the least savor either of Pride Vanity or Boasting Do thou give me leave to praise and adore and magnifie thy restraining Grace which hath enabled me to make this Challenge to all my Enemies Give me the Man throughout the World that shall convince me of any Publick Immoral Actions that ever I have been guilty of from my Childhood to this Day and I will freely undergo the Punishment that is due to all those scandalous Reports that my Enemies have maliciously invented and industriously spread about concerning me to the great hindrance of thy Truth and the Salvation of thy People But not unto us O Lord not unto us but unto thy Name be all the Praise for thy loving Mercy and for thy Truth 's sake 'T was thy Mercy thy Mercy alone and not any good in me that with-held thy Servant from all those Sins that other Men fall into and to which I my self am by Nature most subject Give me leave once more to praise and adore and magnifie thy restraining Grace which hath enabled me to make the same Challenge to all my Enemies of this Parish in Particular Give me the Man that can alledge any other Reason why he is my Enemy save only because I have told him the Truth and Christ hath lived a Life in me that is a reproach to his and I have refused to submit my self to his Imperious Conduct and Judgment in the Work of my Ministry And I will freely undergo any Penalty And here now methinks I see a whole Shoal full of Accusations thrown in all at once against me For First of all Some say we are not thy Enemies because thou tellest us the Truth But because thou dost Point at us in Church To which I answer First I neither knew thee nor thy Sin and consequently I neither pointed at nor so much as thought of thee at that time only the Word of the Lord hath found thee out and thine own guilty Conscience is witness against thee For if thou art not guilty why art thou concern'd If thou art guilty why dost not thou amend thine own Fault in stead of finding Fault with me And my Second Answer is this Those that I have seen asleep I have spoken to and awaked lest the Lord should strike them dead upon the place as he did Euâ—ychus for sleeping at St. Paul's Sermon And those that have been laughing and impudently affronting God and the Congregation I have openly rebuked that others might fear according to St. Paul's Command 1 Tim. 5. 20. Publick Faults are not to be privately but publickly reproved And if the Officers of this Parish had done their Duty they should have presented such Men as Disturbers of Divine Service by the 111th Canon of our Church Secondly Others say We are not thy Enemies because thou tellest us the Truth But because thou keepest such a Bawling and hast so many Actions As for my Bawling as you call it I answer There are Sons of Thunder as well as such as speak with the still small Voice The greatest Sense that ever was delivered to wit the Moral Law was delivered in Thunder and Ligtning Lightning is necessary to discover your Sins to you and Thunder to strike you with the Terrors of the Lord and to make you sorry for them What is told us in the Ear we are to proclaim upon the House tops And God himself is express Isa 58. 1. Cry aloud spare not list up thy voice like a Trumpet and shew my People their Transgressions and the House of Jacob their Sins And 't is recorded John 7. 37. That Christ himself stood up at the last Day of the Feast and criod or bawled out aloud And the Prophet Esay does as it were supply the place of a Crier For says he Ho! every one that thirsteth and so on Isa 55. 1. And if we had not these Commands from God does not even Reason tell us 't is in vain to preach if no Man can hear what we say He had need have the loudest Voice that woud awaken you who are deep in Trespasses and Sins And as for my Actions I answer God hath given me liberty to use many more than ever I have yet used He has given me Liberty to stamp with my Feet and to beat the Pulpit and to smite with my Hands if need be which I have never done For says the Lord Ezek. 6. 11. Smite with thine Hand and stamp with thy Foot and say alas for all the evil abominations of the House of Israel Assure your selves he that finds sault with my earnestness does not know what it is to be in earnest And he does not know what that meaneth Cursed be he that doeth the Work of the Lord negligently Jer. 48. 10. Can any Man forbear crying out in good earnest when he sees so many poor Souls dispers'd abroad without a Shepherd Can any Man forbear crying out in good earnest when he sees so many poor Souls ready to sink down into Hell alive Did not dumb Atys cry out when he saw his Father in danger of being kill'd And how much more would he have cried out if he had seen him in as great a danger of being damned Thirdly Others say We are not thy Enemies because thou tellest us the Truth But because thou art so long and so tedious To which I answer Is the Service of God a Burden and a Weariness unto thee and dost thou really snuff at it as the Prophet speaketh Mal. 1. 13 When didst thou reckon a Merry-meeting too long When didst thou reckon the Play-house or the Tavern too tedious What wouldst thou do if I should dismiss thee sooner VVouldst thou go to the Exchange or the Coffee-house to hear News Or wouldst thou go home and instruct thy Family and Pray and sing Psalms with them and Catechise them and examin them in what they have heard in Church Sure I am they that use these and such like Godly Exercises in their own Houses do never think themselves too long in God's House A Day there is better to them than a thousand elsewhere VVhat an Age is this VVhen God condescends to speak to you for so long a time and you think it much to give him the hearing VVhen he vouchsafes to court you to be happy and you will not be courted by him Fourthly Others say We are not thy Enemies because thou tellest us the Truth But because thou dost over-do it To which I answer If I over-do it sure I am there are enough who under-do it And I can never be so over-strict in pressing your Duty as you are over-remiss in neglecting it You do not know what strictness Religion requires If you did you would say with the Prophet Jer. 23. 9. My Heart within me is broken because of the Prophets all my Bones shake I am like a drunken man and like a man whom Wine hath
tell him of and to rebuke him for that his Railery that he may learn not to Blaspheme Secondly What Men count Railery in me was never so esteemed by Christ the Prophets or Apostles They all used to speak plain blunt and home St. John Baptist said to the Pharisees and Sadducees O Generation of Vipers who hath warned you to flee from the Wrath to come St. Paul said to Elymas the Sorcerer O full of all Subtilty and Mischief thou Child of the Devil thou Enemy of all Righteousness Yea and even Christ himself who when he was Reviled Reviled not again was guilty of the very same thing that now a-days is cry'd out upon for insufferable Railing For did he not say to the Ruler of the Synagogue to his Face Thou Hypocrite Luk e 13. 15 And was not this a part of his Message to H erod Go ye and tell that Fox ver 32 And did he not so often joyn together the Scribes Pharisees Lawyers and Hypocrites that those Four VVords may be almost taken for one and the same thing And does not St. Epiphanius in his Epistle before his Book against Heresie both excuse and defend such a sharp way of Reproving Yea does not the Prophet foretel that this should be one of the Blessings of Christ's Kingdom Isa 32. 5. The Vile Person shall no more be called Liberal nor the Churl said to be Bountiful That is All things shall be called by their proper Names The Prodigal shall be called Prodigal and not Liberal And the Covetous shall be called Covetous and not a Good Husband But the truth on 't is now a-days Men are better bred than to tell their Hearers of their Faults in plain English They Preach of Sin in such neat soft and delicate Language that Men do almost take as much pleasure to hear it smoothly Preach'd against as they do in Committing it They give it such gentle Touches as if they would make Men believe they were afraid to hurt it and that 't were pity to use it harder They give it such easie Strokes of their Pen as if they were in love with it and were very loath to blot it out with all its Hand-writing Ninthly Others say we are not thy Enemies because thou tellest us the Truth But because thon art so insufferably Proud that thou scornest to keep Company but with such and such choice and select Persons To which I answer First 'T is a sign you have no outward ill Action to charge me with when you are forc'd to judge the very Thoughts and Intents of my Heart for want of better Accusation But let any Man judge Who is most Proud I for being thought so or you for thinking me so and so making your Selves Gods by pretending to know the Heart Secondly I acknowledge my felf very scrupulous of going into any Publick Houses according to the 75 th Canon of our Church And I am very cautious in keeping Company either with the Fornicator the Covetous the Idolater the Railer the Drunkard or the Extortioner or any such Man For St. Paul hath commanded me no not to Eat with such unless it be as our Saviour did with Publicans and Sinners in order to their Conversion I Cor. 5. 11. And for these and such like heinous Crimes I am represented by some as a Perfect Mad-man And I must needs own that e t er they are Mad for breaking these Apostolical and Ecc esiastical Canons or I am Mad for keeping them But I bless God I have no cause to take ought of this amiss For Christ himself went for a Mad-man Mark 3. 21 St. Paul went for a Mad-man and that for being too Learned that is for not being Mad at all Acts 26. 24. Nay and our whole Religion is called Foolishness 1 Cor. 1. 18. And Madness Wisd 5. 4. And blessed are ye when Men shall revile you and persecute you and shall say all manner of Evil against you falsely for my Names sake Rejoyce and be exceeding glad for great is your Reward in Heaven for so persecuted they the Prophets which were before you Matth. 5. 11 12. Lastly Others say we are not thy Enemies because thou tellest us the Truth But in plain Terms because thou hast Preached False Doctrin For thou hast Preached That Fasting is necessary to Salvation And that Man and Wife ought to defraud one another of all Conjugal Pleasures upon their Fasting days And thou hast Preached also That he who keeps the whole Law and allows himself only in one beloved Sin is worse than he that keeps no part of the Law at all And thou hast Preached also That no Usurer ought to be admitted to the Sacrament until he be Reformed and that he can never be Reformed till he has made Restitution of all his Usury To which I answer First in general If I have Preached any False Doctrin I have been always ready to answer all Objections that have been sent me And if I had not been ready so to do yet the Law was open and my Enemies might have had me before the Bishop and accused me as they endeavoured to put me in the Spiritual Court for Visiting the greatest Object of Charity that ever I have seen or indeed so much as heard of and Praying and Fasting for her Recovery which blessed be God for it has been now some considerable time effected to the Wonder and Admiration of all that knew her And the Lord of his infinite Mercy so preserve her for Christ his sake Secondly I answer in Particular First As to Fasting I do openly declare it necessary to Salvation For Christ hath commanded it in the 6th of Matth. And as an incouragement to the observation of it he has given the same promise to it as he has done to Alms and Prayers ver 18. Secondly I do declare that every Man of the Church of England is bound in Conscience to observe the Vigils and Fasts and Days of Abstinence commanded in the Rubrick Thirdly I do declare that every Man and Wife must defraud one another of all conjugal Pleasures upon their Fasting-Days For says St. Paul 1 Cor. 7. 5. Defraud one another by consent for a time that ye may give your selves to Fasting and Prayer And the Prophet is express Esa 58. 3. That one Reason why the Lord did not regard the Fasts of those times was because they found Pleasure in the Days of their Fasts And that you may not think me singular in the interpretation of these Texts of Scripture I have here brought you Bishop Taylor to confirm what I say His Words are these in his Holy Living Sect. 5. Chap. 4. He that Fasts for Repentance must during that Solemnity abstain from all bodily Delights and the Sensuality of all his Senses and his Appetites For a Man must not when he mourns in his Fast be merry in his Sport Weep at Dinner and laugh all Day after Have a Silence in his Kitchin and