set downe the truth of God soundly and bene the meanes of much comfort to well affected people but yet though the doctrine be the same in substance that is read priuately which is publikely deliuered yet the like fruite cannot follow vpon both If you demaund a reason I can giue no better then that which Christ gaue of Gods reuealing those things to babes which he hid from the wise and prudent Euen so it is because the Lord his good pleasure is such When the people of Israel were in their iourney to Canaan and were fed with bread from heauen we read that if vpon the week dayes any man had reserued of the Manna til the morning it was full of wormes and stanke but being kept the day before the Sabbaoth vntill morning it stanke not neither was there any worme therein I would faine sée who could giue me any other reason why the Manna should at the one time corrupt at the other continue swéete but onely this God shewed his power in preseruing it at the one time because it was his own ordinance for the better sanctifying the Sabbaoth and he shewed his iustice in rotting it at the other time because he had forbidden it to teach them to depend vpō his prouidence After the same sort one man he taking himselfe to be a wise man thinking himselfe to be as able to draw good matter out of the books of the scripture and other writings as the best Preacher of them all either contemneth or else neglecteth the publike Ministery Another he in obedience to Gods commaundement VVatcheth dayly at the gates of the Lords house and giueth attendance at the postes of his doores framing all his priuate readings and meditations to the fitting of himselfe for the assembly exercises You will aske me why should the knowledge of the former rot as it were and putrifie and become nothing worth he being a man of good capacitie and vnderstanding reading none but sound authors and the other thriue in knowledge and in the power of godlines that yet for all that learneth no other doctrine then he findeth in his good bookes at home I might happily but verily for mine owne part I will seeke no other answer but this God hath promised to blesse the latter course saying If thou cause thine eares to hearken vnto wisedome and incline thine heart to vnderstanding then thou shalt vnderstand the feare of the Lord and find the knowledge of God But for the other because it is a course of mans owne deuising sauouring of inward pride therefore the Lord turneth it as hee doeth all humane wisedome into foolishnes so that the knowledge so gotten I meane by another by-way not by that old trodē path of hearing either becometh as the Apostle speaketh vaine iangling or els if it be sound in regard of the apprehension of truth yet it swimmeth onely in the braine and neuer worketh to the renewing and seasoning of the heart Nymph There is yet one thing more touching this conceit which men haue to game more by their owne priuate courses then by the publike ministery and that is this men that write write with great deliberation and aduice as for you when you preach you speake many times at aduenture and nothing so iudicially as do those who commit things to writing Besides that many of you are but nouices and yong schollers whom S. Paul seemeth not so well to approue of And for these causes as they must needs be iealous of your iudgement in many things so neither can they receiue that profit by your preaching as they may by priuate reading Epaph. Alas a poore excuse it is true if men write as they ought they write with iudgement and heedfulnesse and so do they also preach with good aduice who haue learned to feare him that hath said Cursed be he which doeth the worke of the Lord negligently I will not go about to patronise the negligence and carelesnesse of any man I wish we would all studie to shew our selues approued vnto God workemen that neede not be ashamed diuiding the word of God aright that so when the fire shall trie euery mans worke of what sort it is ours may abide Yet this I will say that if you compare like with like that is sound writers with sound preachers you shall find the sermons of the one framed with as good iudgement as the bookes and writings of the other And if that be a commendation as I see no reason but it should for a mans labors to smell of the candle no doubt you shall perceiue euen the ordinarie exercises of painefull and conscionable Preachers to sauour of as much art and industrie as the treatises of your most iudicious and grauest writers Neuerthelesse because as the Scripture sayth In many things we slippe all both Preachers and writers both readers of bookes and hearers of sermons therefore there is a necessitie of care and iudgement in those that seeke to reape benefite by other mens labours that like bées they may sucke out the best and sweetest and most wholesome doctrine from them both Now for the youth of many Ministers which men as you say pleade and seeme also to ground their conceit vpon the scripture I answer first that it is greatly to be lamented to sée the ouerforwardnesse of many young men who not considering the weight of that holy calling do sodainly thrust themselues into it and vndertake as the saying is to teach others before they themselues are well instructed so that I do verily thinke there are not at this day more nouices and punies of any profession then there are of the ministerie And for the preuenting of this euill were those decrees of the auncient Councels which set downe a certaine age before which a man was not to be admitted to the office of a Minister or Bishop in the Church Secondly I adde this withall that the graces of God are not to be limited to any age It was a good distinction of the Heathen man betwixt a yong man in yeares and a yong man in conditions It is not méete that yong men should say with Elihu The dayes shall speake and the multitude of yeares shall teach wisedome And yet it must be remembred which is also there noted that it is the inspiration of the Almightie which giueth vnderstanding and that the aged doe not alway vnderstand iudgement Young Dauid by the studie of Gods word may come to vnderstand more then the auncient Paul biddeth Timothy that no man should despise his youth If we shall distinguish the age of man according as some Philosophers did then Timothy could not be aboue fiue and twentie when Paul so wrote vnto him Touching the place it selfe that a Bishop must not be a young scholler it must not be vnderstood of a yong man in yeares but of one lately
the best learned that each time could affoord all these are flowne together into this last age as into a common sewer So that there is not any error which the former times knew and withall condemned to the pit of hell but this our age hath raked it vp againe and set as it were a new glosse vpon it and made it by addition much more dangerous Besides we haue Popery which is a fardle of heresies and the very compound of all the rest Now for the quality of those which are the patrons thereof of Popery especially it is well knowne that though they haue among them as it was said of old many woodden priests all whose learning hangeth at their girdle in their Portuis yet they which in these our times haue put forth themselues to support the drouping and decaying kingdome of Antichrist are no punies but many of them men of excellent wits deepe learning and vnwearied industry by their writings and bookes and disputations making good the saying of our Sauior Christ The children of this world are in their generation wiser then the children of light Now then to discouer the force of my intended reason I draw it to these heads first I know that whosoeuer should vndertake out of the scripture to describe the office of a Pastor he cannot without a palpable betraying of the truth leaue out these two things which I haue named the ability to teach the obedient childrē of the Church and the skill to oppose himselfe against the enemies of the Church Secondly this I know also that he that shall either by discourse examine or by personall eperience try the difficulty of well performing these duties will say with S. Paul VVho is sufficient for these things and acknowledge with Bernard that the ministery is a burden which the Angels themselues may wel tremble at Thirdly I am as cléere in this as in any of the two former that there is no such difficulty in the faculty of reading which as it is the first step to learning so it is of all other things incident to a scholler the most easie So that seeing to hold opinion that an onely reading Minister is a sufficient Minister maketh that calling of all other the most easie which in it own nature as it is described to vs in the scripture is most laborious requiring so studious preparation to it and so great intention diligence in the performance of it I must needes settle my selfe vpon this point perswade others also to it that there is more required in a minister of the new Testament then to reade the scripture though I still hold that a part of his duty and as I haue sayd before a matter very behouefull for the spirituall benefite of Gods Church Nymp. I could easily agree to that which you haue said onely this doubt something stayeth me if you hold no man a full Minister except the same be able to preach what shall we think then of the sacraments administred by such how can they be true sacraments if such be no true Ministers Epaph. For answer to that doubt first this is a true and a receiued rule that a sacrament is not to be estéemed by the hand of him which administreth it neither doeth the dignitie of the deliuerer adde worth to the sacrament nor the indignity lessen the true nature of it Secondly he which hath an outward calling by the Church though happely he be vnworthy and vnméet for the place whereto he is called yet he is to be reputed as more then a priuate man and therefore because by the appointment of the Church he standeth in the roome of a right and lawfull Minister if there be no fault in the substance of the action of administring the sacraments are true sacraments though the party executing that office be not altogether so allowable The Scribes and Pharisées who were the Doctors of the Iewes many of them were of other Tribes then of the tribe of Leui and crept in by corruption and bribery into those places and were of vnsound iudgement in many things as many easily be gathered by the story of the Gospell yet our Sauior willed his Disciples to heare them because they sate in Moses chaire Their entrance was naught yet their ministery was to be esteemed so long as they failed not in the substance thereof And this I thinke may resolue you for that matter Nymphas I will rest satisfied with this answer til I shal find either by mine owne priuate meditation or by conference with others better skilled in these points then I what further to reply I desire to heare you yet further in this matter touching the necessitie of preaching in a Minister Epaph. I am very willing to procéed onely I would haue you to remember what I sayd at my first entrance into this matter namely that I would stand onely vpon proofes of Scripture S. Augustine sayth that that was the auncient order of disputing to haue the bookes of holy scripture by and to stand to the triall thereof And therefore it was an excellent memorable course of Constantine the Emperor who commaunded the Fathers met together in the Councell of Nice to refer that great controuersie then in hand touching the Godhead of Christ to the decision of the Scripture And it is Gods owne voyce that we should to the law and to the testimonie Wherefore wishing you to looke for no proofes from me but such as are fetched out of the scripture I set this downe as my third reason that whereas the Lord made very good prouision for the maintenance of those who were to minister about holy things I find not either in the old or new Testament that any were prouided for by such allowāce but onely such as were able to instruct the people by opening and expounding the law The office of the Leuites in the old law stood vpon two things one was to put incense before the Lords face and the burnt offering vpon his altar therein they were the peoples mouth vnto God the other was to teach Iaakob Gods iudgement and Israel his law in that they were Gods mouth vnto the people for this cause it was the ordinance of God according as I noted to you the place in the beginning of this conference that the Priestslips should preserue knowledge and they should seek the law at his mouth for sayth the text he is the messenger of the Lord of hoasts that is one appointed to be the opener and declarer of the will of God among the people And lest any man should thinke that the law which the people were to seeke at the Priestes mouth was nothing but the bare letter and written text of the law we may remember first that the people had the frée vse of the law in their priuat houses so that they had no such neede to seeke that at the Priests hands Secondly that it was the
vse of the Leuites when they did reade in the booke of the law to giue the sense also and to cause the people to vnderstand the reading And hence it was that when our Sauior Christ stood vp to reade on the Sabbaoth day according to his office as some thinke that he was chosen one of the odinary two and twenty Priests of the Temple when he had closed the booke the eyes of all that were in the synagogue were fastened on him because it was the order that presently vpon the reading of the law followed the exposition of the law Thence also was it that Paul Barnabas being at Antioch vpon a Sabbaoth day After the Lecture of the Law and the Prophets the rulers of the synagogue sent vnto them to intreate them that if they had any word of exhortation they would be pleased to deliuer it This their request arose vpon the custome of ioyning still the opening and interpreting of the law with the publike reading thereof whereto agréeth that saying of Iames that Moses was of old time in euery citie both read and preached euery Saboth day Thirdly this may be noted also that whereas the Lord threatned to refuse them that they should be no priests to him who had refused knowledge by that refusing of knowledge is to be vnderstood both their ignorance in the doctrine of the law and their negligence to informe the people in it otherwise to thinke that there was nothing reproued in them more then an vnabilitie to reade the law were a very grosse conceit And thus much to proue that for the times of the old testament none had the allowance of Priests but such as were able to instruct Now for the times of the Gospell S. Paul thus declareth the continuance of the equitie of that auncient law that like as of old They which did minister about the holy things did eate of the things of the Temple and they which did waite at the altar were partakers of the altar so also it is ordained by the Lord that they which preach the Gospel should liue of the Gospell none haue any right to liue of the Gospell that is of the exhibition and salary of the Church but those which preach the Gospell If you demand of me what it is to preach the Gospell Paul shall resolue you in another place namely it is this to labour in the word and doctrine which whether it be not more then to reade the word I refer it to any mans iudgement Chrysostome sayth that these words require of a Minister that he do preach and teach and make sermons and the old rule of the law which Paule applieth to the purpose requireth so much Thou shal not muzzle the mouth of the oxe that treadeth out the corne The oxe that is allowed to eate of the corne is not he onely which treadeth vpon the corne but which treadeth it out that worketh it out of the huskes that it may be fit for mans vse So he is to eate of the maintenance of the church who is able to set the word of God the spirituall foode before the people not only in the eare as it were in the words and letter of the scripture but in the true sense and interpretation of it It is an excellent saying of S. Hierome Let vs not thinke sayth he that the Gospell is in the words of the scripture but in the sense not in the outward face but in the marrow thereof and as Basill speaketh not in the sound of the ayre but in the power of the things meant I would haue thée sayth Tertullian exercise thy selfe to the sense of the matter and not to the sound of the word It is a rule among Lawyers that not the bare words is the law but the meaning of the law And in the scripture they are sayd to teach the law which shew the sentence or substance matter of the law So then he is a Teacher allowed to liue vpon the common charge which treadeth out as I may so speake alluding to the similitude of the oxe the sense of the scripture out of the letter of the scripture and stayeth not as Hierome speaketh in the fore-remembred place in the leaues of words but searcheth to the roote of the vnderstanding thereof You may if you wil adde hereto that other place of Paul to this purpose Let him that is taught in the word make him that hath taught him partaker of all his goods He that wil haue a share in the temporal goods of the people must let them receiue spirituall good from him He who looketh to eate of the milke of the flock that is as it is expounded by Augustine of that which is giuen by the people for the sustenance of their ouerséers must in equity not be wanting to affoord them that which may be for the building vp of their soules in Christ Iesus otherwise there is no proportion And were it not that men did more affect pride then painfulnesse the fat and the wooll of the flocke then the feeding of the sheep this doctrine would neuer be gainsayd we should not then haue that iust cause to lament the state of so many whom we see scattered abrode as sheepe hauing no shepheard neither to complaine with Augustine that there are many who reioyce in the name of Pastors but care not to fulfill the office of Pastors Thus haue you my third reason which though it hath bene stretched out by something a large discourse yet it may be reduced to this briefe the word of God prouiding a maintenance of honor for the Ministers of his church hath not giuen allowance to any to liue by it but onely to men able to instruct by opening the scripture therefore there is more required in a Minister then to be able to reade the scripture Nymph You haue so well and throughly satisfied me for this matter by these your three reasons that I will not vrge you further onely I wil pray you to teach me how to answer some exceptions and pretenced reasons some against the necessitie of preaching some for the sufficiencie of reading Epaph. I am willing to follow you séeing I entred into this matter for your sake and if hereafter any doubt shall arise in your mind vpon further scanning touching these things which haue bene sayd I hope God will affoord vs oportunity further to debate them If you will therefore let me heare what you haue heard pleaded by those which are of a different opinion I doubt not but by the grace of Christ you shall find the truth to be as it is wel called An eternal victory and that as that worthy Romane sayd sometime though it be often too much withstood yet it can neuer be cleane extinguished Nymph It is sayd by some that this opinion touching the necessitie of expounding and opening the
bloud of all men and that no man who liueth vnder our ministery may haue cause in the day of the Lord to impute his slownes in repenting to our too cold too mild and couert maner of reproouing Nymph But what say you now sir to the third accusation which is that you make your preaching too common and so by that means draw it into contempt make it to be the lesse esteemed among men I can tell you there be many that are preachers themselues be of that opinion Epaph. I am the more sorie and to tell you what I thinke plainly I am of that mind that those which blame often preaching as a fault what colour soeuer they may set vpon it yet they do it chiefly for the couering of their own shame that their negligence may not be taken notice of I remember the old fable of the Foxe who hauing had a mischance lost his taile coming into the assembly of the beasts of the same kind fell to perswade them euery one to cut off his taile pleading the cumbersomnesse and waightinesse of it with many the like circumstances but the matter coming to further scanning it was found that the wily foxe did it onely to couer his owne deformitie which if to be without tailes had once bene a fashion should neuer haue bene espied I leaue you to apply it Only I wold wish all such so minded to follow Hieromes counsell in which he admonisheth one Calphurnius vpon some such occasiō as this that if he wanted téeth himselfe he should not be enuious against those with were able to eate When one counselled Moses to silence Eldad Medad imagining that their Prophecying in the hoast might haue eclipsed Moses his credite Moses liked not the aduice but wished that all the Lords people were Prophets But lest I should seeme too tart against this kind of mē of whō yet there is some hope I wil be cōtent to examin their reasons because as I gather by your spéech they séeke as the Prouerbe is to be mad with reason They say the ouer-commonnesse of preaching will breed contempt of preaching First of all suppose it fareth with some in respect of preaching as it did with the vnthankfull Israelites which loathed the Manna wherwith the Lord so miraculously fed them in the wildernesse so they also seeme to be as it were glutted with the continuall vse of the word preached yet this can be no reason why a diligent and frequent Preacher should remit any thing of his former industrie and speak more sparingly drawing his Sermons into a smaller number then he was wont It is truly said that there are thrée very good mothers which haue three very bad daughters and they are these 1. Truth which yet in the world bréedeth hatred 2. Peace a great blessing of God and yet through our corruption it causeth Idlenesse 3. Familiarity and the cōmon vse of a good thing which is notwithstanding mostly recompenced with Contempt And yet this is not in the nature of these things but onely in our corruption For as the nature of God is so perfectly good that he doth turn euen very euill things into very good things as he made the malice of the Iewes in putting his Sonne to death to be a meane of our saluation so our nature is so absolutely euill that it turneth very good things into euill as sometimes the grace of God into wantonnesse and Christian libertie into an occasion vnto the flesh so in these particulars which I haue named Now because truth is generally hated shall men therefore banish it from their speeches and frame their toungs to flatterie Because many abuse the blessing of peace shall we therefore voluntarily raise tumults or desire God to put an end to our happie dayes of quietnesse There is in the world no reason for it Neither is there any iust cause why we should go about to make our preaching as it were something more dainty because it may séeme to some raw and ill disposed stomackes to breed a kind of fulnesse and satietie Secondly if we looke better into it we shall see that the true cause of mens contempt of preaching is not so much the common vse of it as the ignorance of the worth and excellencie of it The Sun the water the fire what things more common and yet what things lesse despised and the reason is because we all know we cannot liue without them Let men be once perswaded of this that neither the Sunne nor water nor fire are more necessary for the outward man then preaching is for the soule and spirit and that where it is wanting there the people decay thē they will neuer be cloyed or at least if satietie through the in-bred corruption of our nature créepe vpon them by the remembrance hereof it will quickly be recouered Thirdly do but marke what course of preaching it is which pleaseth some to call ouer-common namely a setled course for euery Sabboth and it may be some wéeke day Lecture as it is called vsually Now I would faine sée how any man can say with reason that this is ouer often Paule commaundeth to preach in season If this charge carie any waight what better season can there be then the Sabboth a day of leasure a day in which men if not for conscience yet for custome and because of the lawes assemble themselues in one place for the performance of one common dutie and seruice vnto God I remember it is premitted as a circūstance to the historicall relation of some of Christs sermons that when he saw the multitude and great troupes resorted to him then he spake many things to them and in another place it is said that beholding the swarmes of people and considering their spirituall wants euen his very bowels did worke within him and he began to teach them So no doubt it is ought to be with euery good Minister he cannot as we say find in his heart to dismisse a multitude assembled to worship God without some word of exhortation Me thinketh that when a Pastor of a parish is comen into the church vpon the Sabboth day beholdeth his whole flocke gathered together as one man he should euen imagine that the very presence of the people doth cal to him as the Rulers of the synagogue did to Paul and Barnabas that if he haue any word of exhortation for them he should say on So that if to preach in season be a Minister his dutie and the fulnesse of an assembly vpon the sabboth be a seasonable occasiō as no man can deny it I cannot see how so seasonable an exercise can be charged with ouer-commonnesse or blamed as a meanes to make the word of God lesse precious amongst men God requireth that we should call the Sabboth a delight to consecrate it now how can that day be hallowed and consecrated as it ought if so speciall a
part of Gods spirituall worship as preaching is be left out how must not the whole other seruice of the day be euen as a lame and maymed sacrifice before God I know indéed it pleaseth some to say that the méeting of the people together to the hearing of the word preached a phrase scoffed at as though it were not the language of the Scripture is not the chiefe institution of the Lords day But whatsoeuer mens idle conceipts be yet the truth is that the most excellent part of Gods seruice consisteth in the exercise of his word the faithfull dispensing whereof is the beautie of the Lords house and the very life of the Sabboth The other parts of Gods publike worship do but as it were waite and giue attendance vpon this For wherefore is prayer but to prepare vs to the word and to begge of God to bestow those blessings which are promised in the word And if we will credite the Scripture men cannot pray till by preaching they are taught to pray How shall they call on him vpon whom they haue not beleeued c. The place is knowne well inough Againe what is the vse of the Sacraments but to be seales to the word The preaching of the word is the tenor of the couenant betwixt God and vs the Sacraments are seales to assure vs of the performance of the gracious promises made vnto vs in the word So that indéed the other specialties of Gods worship are of no vse but onely so farforth as they haue reference to the word In the second of Isaiah his prophecie where the state of the Church of the Gospell is described the people are brought in prouoking one another to ascend vp to the mountaine of the Lord to the house of the God of Iacob to encourage themselues and other hereunto they vse this reason he will teach vs his wayes no doubt in their méetings they were to vse both prayer and the Sacraments But yet that there they shold be taught was vsed as the principall motiue because as to be taught the wayes of the Lord is the principall blessing so obediently to heare is the principall seruice Wherein hath the Lord so great pleasure as in this when his voyce is obeyed and how can his voyce be obeyed till it is known and what other ordinarie meanes of knowledge shall we trust vnto besides preaching Séeing then the Sabboth day is a fit time in regard of peoples assombling together and seeing also the preaching and hearing of the word is a main part of the worship of God and by consequence especially intended in the first institution of the Sabboth he that indeuoureth to entertaine his people euery Lords day with the opening and applying the Scriptures cannot iustly be accused to be one who by too much familiaritie draweth the ordinance of God into contempt Nymph Well suppose it be yeelded vnto that it be good to continue the exercise of Preaching euery Sabbath day yet it may seeme superfluous to draw the people to hearing vpon the weeke dayes when men are otherwise in their worldly affaires to be employed Epaph. That is it which I was now next about to speake of I cannot say it is a matter of necessity for a Minister to ty himselfe or his auditors to a wéeke-day sermō yet if a Preacher be willing so to bestow his paines and the people in respect of their dwelling together as in cities and greater townes be ready to redeeme some time for so good a purpose I hold it very commendable When Paul and Barnabas preached at Antioch we reade that the Gentiles besought them that they would preach those words to them in the space betwixt that and the Sabbaoth day Now though I will not say that that example is a law yet I must needs say it is an allowance to such a course and that which was commendable in them cannot deserue blame in others of Gods childrē who are willing to diuert some of their time allowed for outward businesses to spirituall occasions as namely for the increasing of their knowledge and for the edifying themselues in their most holy faith Neither can such a course be more an occasion of bringing preaching into contempt then the established order for méeting on wednesdayes and fridaies to praier reading of the scriptures can be or is an occasion to make these good exercises to be despised Nymph I haue heard some say that it is sound and learned preaching which we that are the people must wish for and not often and continuall preaching and that the word of God is compared to raine which though it be in measure profitable yet in abundance maketh the seede rotten vnder the clods In like maner they say that preaching in moderation may do much good but if it exceed may be an occasion of barrennesse among the hearers Epaph. It is a wofull thing that men should so far stretch their wits to deceiue their own soules to beguile others also I would we had all learned the Apostles rule not to do any thing against the truth but for the truth To satisfie you touching this that you haue named hauing obserued it as you say out of the spéeches of some it is worthy the marking how Satan in his subtlety vnder the color of allowing vrging sound preaching would ouerthrow diligent preaching therein building vpon a false ground namely that a man cānot preach often preach soundly too which how false it is the vnreprouable labors of many industrious ministers in this land are a sufficient witnes It is a wise holy spéech of Salomon may be wel applyed to this purpose A slouthfull hand maketh poore but the hand of the diligent maketh rich and againe There is that scattereth is more increased but he that spareth more thē is right surely cometh to pouerty Men of excellent gifts many times whilest either in nicenesse fearing to hurt their bodies or in pride being as it were vnwilling to make thēselues too common they are more sparing in this exercise of preaching which is the glory of a Minister through the iust iudgment of God loose their former perfection as through disuse they grow lesse willing getting a kind of habite of negligence so also they become lesse able to do good in the Church of God then they were before Now when preaching through defalt of oftē inuring thēselues vnto it becometh more irksom they being to seek in many things when they fal to make preparatiō for it then straite because of their owne vnaptnes the iust punishment of idlenes they conclude that those who preach so oftē as they call it preach carelesly without study and without learning On the other side men it may be of meaner yet commendable gifts who remembring the necessitie which is layed vpon them and the woe which shall follow if they preach not the Gospell do euen deuote themselues
more is thought also to be more for sinne not espied is in mens iudgements as no sin So then partly in this respect it may be said that since there was so much preaching the world hath bin worse because the holy doctrine which is taught condemneth many things for sin which the blind world estéemed as no sin and because the liues of those which are conuerted by preaching do shew more euidently the monstrous sins of those which are giuen ouer to vngodlinesse Secondly the preaching of the word is an occasion of sin as also the law of God is not in it selfe or in it owne nature for it reproueth sin and setteth it selfe against all maner of vngodlinesse but it is so partly through the corruption of our nature partly thorough the iust iudgment of God the corruption of our nature is alwayes the more furious the more it is restrained striuing still to do that most which is most forbidden euery humor desireth that most whereby it may be most encreased Let a Physitian forbid a melancholike man such and such meates he shall find himselfe to haue an appetite to no meate so much as to that which is inhibited I do verily think the other trees in Paradise affoorded fruite as pleasant to the eye and as good for meate as the forbidden tree but when as Satan had made a little entry then euen that circumstance that it was forbidden did set an edge vpon the womans desire and made her more faine to eate of that one then of any of the rest which were allowed Paul sayth that the law is the strength of sinne both because it encreaseth the guilt of sinne and because sin thereupon becommeth more outragious according as Ieremie witnesseth out of his owne experience I cried out sayth he of wrong and proclaimed desolation therefore the word of the Lord was made a reproch vnto me it séemeth that vpon his preaching the people grew to greater insolencie Besides there are many points of necessitie to be taught which though they be deliuered with neuer so great circumspection yet the leudnesse of mans heart not being ouer-ruled by the power of Gods spirit will abuse the same So we see the doctrine of Iustification by faith only breedeth negligence in good works as appéereth by the caueat of the Apostle What shall we say then shal we cōtinue stil in sin that grace may abound God forbid So the doctrine of our fréedom by Christ from the curse of the law bringeth forth carnal libertie that made Paul so carefull to vse that restraint Only vse not your libertie as an occasion to the flesh In like maner this point that we are insufficiēt to kéep the law that we cannot so much as think a good thought but as God worketh it in vs Satan works by by vpon a supposed aduantage draws as much as he may to carelesnes thereupon And therfore the spirit of God in his great wisdome together with the teaching of that point that it is God which worketh in vs both the will and the deed coupleth this exhortation Make an end of your owne saluation with feare and trembling The same might be shewed by many other points which yet notwithstanding is so not in the nature of the doctrine but in the wretched disposition of mans hart who abuseth the comfortable doctrine of the Gospel and turneth the grace of our God into wantonnesse Againe as sin through the corruptiō of nature taketh occasiō to multiply it self by the doctrine preached so it falleth out by the iust iudgement of God that the contempt of much preaching bringeth forth abundance of iniquitie My word saith God by the Prophet that goeth out of my mouth shal not returne vnto me void And therfore in the same place it is compared to the raine because as the raine maketh the ground if not more fruitful surely then more vnprofitable so the word of God either maketh men hearts softer and themselues more fruitfull in good workes or else harder and their liues more abominable And yet is this no fault in the word for that is vnto God the sweete sauour of Christ euen in them which perish I haue bene longer in this point then I thought but because it is so much stood vpon by many I haue the rather endeuored to manifest the ful truth in this behalfe Nymph Truly for mine owne particular I must needs confesse that you haue taught me more touching this point then I haue heretofore obserued Indeed I haue many times wondred how it shold come to passe that there being now as I thinke much more preaching against sin then hath bin in the dayes of our forefathers yet there should be that aboundance of extreme impietie but now I see the reason of it First ignorance in Gods word is the supporter of Satans kingdome and he hauing drowned men in that gaue way to other things which being good in their owne nature and approued of in the eyes of men yet lost their grace being done without knowledge Secondly mans corrupt nature spider-like turneth the wholsome doctrine into poison and striueth more when it feeleth it selfe limited Thirdly it is iust with God to giue them vp into vile affections and to lay iniquitie vpon their iniquitie that they may worke all vncleannesse euen with greedinesse who receiue not the loue of the truth that they might be saued This I thinke is the summe of all which you haue spoken touching this Epaph. You haue well obserued it that is the very substance of my answer to that exception which I thinke is sufficient to satisfie those whom the truth of God grounded vpon the Scripture may satisfie I pray you now proceed to the next if there be any more of this kind Nymph There is onely to my remembrance one more and that is taken from the tumults diuisions which accompany your doctrine they say it many times breedeth difference euen among those betwixt whom formerly there was the best agreement Epaph. My good neighbor maruell not at this for as I shewed you in the beginning of our conference that resistance doth alwayes accompany the first publishing of the truth so also doth diuision of hearts follow it and to this end is that spéech of Christ to his Disciples Thinke not that I am come to send peace into the earth that is such peace as the world dreameth of I came not to send peace but the sword We read that when Paul exercised his ministery at Iconium there was much ado and the people of the citie were diuided and some were with the Iewes and some with the Apostles This made him to be accused before the ciuill Magistrate for a pestilent fellow and a mouer of sedition according as at this day factious and humorous is a common imputation Now a diuision cannot choose but follow preaching for when as among the hearers some mock some cleaue vnto
beginning of the worlds creation God for the manifesting of his owne power and glory made light to be the earth to bud forth before the Sun which to vs is the fountaine of light and the cherisher of the vital heat which is in all things was created yet now God hauing established an orderly course we cannot hope either for light in the ayre or for life among the creatures vpon the earth without the Sun I do apply al these things thus the want of the meanes of publicke preaching in former ages could not be any hindrance vnto God in sauing those which he knew before and who were ordained vnto eternall life And I am out of doubt of it that in the dayes of Popery in this land wheÌ„ the key of knowledge was vtterly taken away and the law perished from the priest counsell from the wise and the word from the Prophet so that if a man did wander from sea to sea and did run to and fro from the North euen vnto the East to seeke the word of the Lord yet he could not find it I say I am cleere in it that many then in that great darknes did as the prouerbe is see day at a very litle hole very straÌ„gely came to the knowledge of the truth some by the sight of some parcels of scripture some by the writings of good men some by conference with others though the same were both very seldom very secret some by knowing little more then the Lords prayer in English yet had they the assurance of the truth of it felt that coÌ„fort receiued the sweetnesse by it that as the histories of the church make mention they were conteÌ„ted to sacrifice their liues to spend their best blood to beare witnes vnto it which the Lord did both that it might appeare to all ensuing ages that he â—ed a small remnant euen as the shepheard taketh out of the mouth of the lion two legs or a peece of an eare then when as the daugther of Sion was become as Sodome and not much vnlike vnto Gomorâ—hâ— and withal that at the day of Christs appâ—eâ—ng when he shal consume that man of sin with the breath of his mouth and abolish him with the brightnes of his coming he may haue witnesses against him out of all ages both of the deceiuablenesse of his superstitious doctrines of the cruelty of his tyrannous and bloody proceedings That which I say touching the times of the Egyptian darknes of Popery may be said also of many parte of the Realme which notwithstanding the long flourishing of the Gospell in this land yet I know not through whose default neuer enioyed the benefit comfort of setled preaching for though for the most part it be true that where the Lord hath much people there he is not waÌ„ting to send some who may continue with them and teach the of God among them yet as he sometimes vouchsafeth a Preacher to impudent and stif-necked children who will not heare to to that end that in the day of vengeance they may know there hath bene a Prophet among them so also it pleaseth him by secret and hidden yea and very vnlikely courses to affoord vnto some hearts the blessing of inward conuersion vppon whom he hath not bestowed the benefite of outward instruction by a Preacher But what then Yet this remaineth cercertaine that as when the good meanes is wanting and cannot by any meanes be procured the power and mercie of God must not be distrusted so when the meanes is bestowed his bountie cannot without great sin be despised It is herein as it is in the case of the Sacraments it is not simply the want of them when a man cannot though faine he would become partaker of them but the contempt which is damnable As for example if a father vnnecessarily deferre the baptisme of his child longer then the time appoynted by the order of the Church it is a sin in him if the child die without baptisme so likewise for a man vsually to turne is backe from the administration of the Lords Supper making no reckoning of the coÌ„fort offred therein it is doubtlesse a fault which God will not let to go away vnpunished The same may be said of the word preached if a man be depriued of it through a kind of vnauoydable necessitie simply there is no preiudice to a mans saluation thereby if so be these things be ioyned with it first that in this straite the soule do pant after that great benefit of which it is depriued secondly that a man do both desire require that one thing of the Lord euen to behold the beautie of the Lord namely the light of the glorious Gospel of Christ which is the image of God thirdly that he be careful to vse all such helps of reading the scripture and of other godly treatises and of conference with men of knowledge as may possibly be procured But if so be a man may by any meanes enioy the benefite and comfort of preaching though it be with some both charge and trauell if then he carelesly neglect it and trust to other meanes no doubt the Lord will curse those meanes vnto him which for all that in their owne nature are good and might profite if they were not vsed with contempt of the principal This is my iudgment touching this supposal that by pressing the worth of preaching we do confine as it were Gods grace and â—e it to our tongues do cut them short of al hope of saluation which by any occasion haue liued or do liue without it Nymp. Wel sir this kind of men for all this is not satisfied but being beaten by argument and scripture from one fond conceit they forthwith â—un to another and seek not so much how to make a direct reply as to heape vp diuersity of obiections And therfore when they haue said all they can for the pressing of those particulars the vanity whereof you haue layed open to the full then hoping to obtaine that with multitude of words which with waight of reasoÌ„ they cannot they wil needs know a reason why there may not be as much good gotten by their owne priuate reading in the bookes of the scripture and in other good sermons and treatises which are set forth as by hearing a Preacher in the Church Epaph. Touching priuate reading of the scripture I am so far from disliking it any way that with that learned Chrysostome I do alwayes exhort and will not faile in stirring vp the people that they should not onely diligently attend to matters spoken publikely but endeuour themselues also to reade and peruse the scriptures priuatly God forbid I or any other of my profession should maintaine that Popish Maxime that the common vse of the Scripture is the cause of all heresies and not rather the contrary taught by Christ and seconded by the learned in
then this for the matter otherwise I know what the world will say euen that which it spareth not to speake alreadie that you Preachers are so earnest in the extolling of preaching onely for your owne priuate credites sake that you may be the better esteemed Epaph. God be thanked variety of sufficient proofes is not wanting in this cause but yet this I thought good to obserue as it were by the way to the end that men who it may be haue a good opinion of their owne well deseruing may see what an inconuenience is like to follow by the defence of such an opinion Nymph I am very desirous to heare what may be said in this case touching the comparison that is made betwixt reading and preaching and therefore I do euen long til you come vnto it Epaph. Well then to cut off all preambles and vnnecessary circumstances for this point touching the efficacy of preaching aboue reading I will stand vpon two reasons chiefly the one is experience the other is Gods ordinance who hath appointed the abilitie to preach as a matter of necessity in euery one that is called to the ministery Experience is sometimes called the mistresse of fooles but by it in this point wise men may learne a good lesson first of all if there be a view taken of all the places parishes where there hath bene onely reading and of those which haue bene furnished with a setled preaching Minister whose care hath bene to diuide the word of truth aright the different estate of the places wil soone make known the worth of preaching aboue reading for looke into those who haue euer rested themselues satisfied with a reading Minister neither séeking nor caring for better meanes of instruction and you shall find generally wofull ignorance lamentable blindnesse in the matters of God men altogether childrē in vnderstanding popish superstitious heathenish in one word to speake with the Apostle Walking in the vanitie of their mind hauing their cogitation darkned and being strangers from the life of God through the ignorance that is in them because of the hardnes of their hearts This is the generall condition of such places But looke againe to those who haue bene taught in the word haue made conscience to profit by the good meanes wherewith God hath blessed them there shall you see the seale of the ministerie euen the conuersion of soules comfortable knowledge conscionable cariage the Lords Saboth sanctified his word accounted precious the sacraments reuerently vsed priuate families trained vp in instruction and informatiō of the Lord euen a very church in euery house I know indéede that there are many good people dwelling in parishes wanting preaching and many ignorant and vngodly ones in places well furnished with teaching but yet let these circumstances noted by me be remēbred of resting wel enough satisfied with bare reading and of reioycing in the benefite of an able preacher then it wil be found true which I haue said and be a sufficient testimony of the power of preaching aboue reading Secondly whereas the scripture is a witnes of the bad opinion which the world will haue of the ministery of the word assuring them that are called to that office that the faithfull discharge of their duty shal be rewarded with affliction with hatred with all maner of euill sayings let any man examine his owne obseruation and sée in which of the two the Reader or the Preacher this is best verified It is an old saying that by the market folkes you shall vnderstand how the market goeth Take me therefore a common man whom you méet by chance question with him touching the place where he dwelleth about his minister if he be but a Reader you shall haue him say straite Truly we haue a good honest quiet man mary indeed he cānot preach but he liueth peaceably medleth with no mā is very wel beloued amongst vs for why he is a fellow like man c but put case the minister be a painful preacher one that seeketh to draw the people from their godlesse and superstitious courses to the knowledge of God then you shall heare him in another tune he wil say thē there we haue a man some say he is learned but sure I am he hath troubled vs all a good many of vs wish he had neuer come amongst vs we were all quiet before but now all is out of frame there is such reprouing finding of fault bringing vp of new fashions orders that we know not what to do some of the best of our parish will do what they can to remoue him these the like are the thoughts and speeches of no small many and the same no fooles in the eyes of the world who do indeed iustifie preaching by condemning it shew it to be the power of God by resisting it Thirdly for one other specialty drawn frō experience I wil appeale vnto mens cōsciēces whether they be such as feare God or otherwise They which feare God tremble at his words do in humility desire to know the secret of the Lord cānot but acknowledge that they do much more increase both in the knowledge of the truth which is according to godlinesse in the power of godlinesse do find their iudgements better strengthened their faith more confirmed their consciences more wrought vpon their affections more quickened by the word when it is effectually preached applied then when it is but only read vnto them And no maruell for indeed it cannot be that a briefe clause of holy scripture wherin in a short tenor of words such is the riches of the sacred text many particulars are comprised being onely read should profit so much as if by preaching it were expounded and according to occasions applied vnto Gods people If a mā saith the heathen Orator come into a wardrobe where many rich garments are folded vp together in a narrow roome it cannot so satisfie him as if the same might seuerally be layed forth to his view time being graunted to take notice of euery particular because being lapped vp he cannot see the whole beautie and being together he is not able to obserue euery specialty euen so it fareth with the scriptures if a man heare them read it cannot but draw him to admire the maiesty and riches of them and it wil cast some glimmering light vpō the vnderstanding but when he heareth them laid open by preaching it will much more astonish him it wil euen rauish him as it were casting a cleerer light vpon his iudgement working more mightily vpon his affections This truth al which truly feare God are able to iustifie out of their own experiēce Now for others I know they also must yéeld to this that they find the word being vrged and pressed by preaching to be far more powerful more piercing more maiesticall more awaking the conscience more
is a common gift and a facultie of no great note which euery man wel knoweth Let these things I say be put together and you shall find them as a threefold cord not easily broken building vp and strengthening this truth that the man not graced with any more then the power to reade is not the Minister appointed by God for the working of faith in the hearts of his people Againe to presse this place yet further this is the constant doctrine of the scripture that no Minister can haue comfort in the day of the Lord but onely he who is able to say with Ieremie I haue not thrust my self in for a Pastor For wo shall be vnto those of whom the Lord shall say I haue not sent these Prophets yet they ran So that it standeth euery man vpon who desireth that worthy worke the office of an ouerseer in Gods Church to be wel assured of his calling least in the day of suruey it be said vnto him as was said vnto the guest without the wedding garmēt Friend how camest thou hither Or as to the wicked in the Psalm What hast thou to do to declare mine ordinances that thou shouldest take my couenant in thy mouth Now by what meanes can a man know himselfe to be sent and called of God to the seruice of his church there is no reuelation to be looked for neither is it to be expected that God should call by some immediate voyce as he did that Prophets or as he did Paul yet there is a meanes and course as certaine herein as if the Lord should say directly by a voyce sounding in our eares Go behold haue not I sent thee It is in this matter as it is in that of election A man that is carefull according to the rule of the holy Ghost to make his calling and election sure must not presume to search the vnsearchable counsels of God neither yet waite for some speciall intelligence from heauen but he must enter into his owne heart and rise vp by degrees from the fruites of sanctification to his being iustified from iustification to his effectual calling from thence to election and from all these conclude eternall glorificatiō in Gods kingdome this is a sure course to be led by the streames vp to the well head Not much vnlike is the course in iudging of a mans calling to the ministery I may in some sort apply the spéech of Paul in another case to this purpose Say not thou that affectest the ministery who shall ascend vp into heauen to assure mée what is Gods purpose touching mée for there is another way The testimonie of thy being sent if thou art sent is neare thee euen in thy mouth and in thy heart Inquiry must be made by a man in this behalfe in what measure God hath fitted him to be a minister of the new Testament Now may a man with a safe conscience or with any good ground make himselfe beléeue that God hath sent him and called him to the ministery because he is able to reade distinctly the text of holy scripture Can this one facultie be a sufficient testimonie to a mans owne soule that he is one of the appointed labourers for Gods haruest Shall a man aduenture to vndertake the cure and care of soules vppon so slender preparation Surely for as much as I can conceiue the doctrine of the Scripture describing the office of a Minister is against it This vse I haue made of this place the summe is this the ordinary meanes to beget faith is the hearing of a Preacher sent that is so furnished with gifts sutable to his calling that both in respect of the tenor of his message and his abilitie to manifest the riches of the glorious mysterie of Christ his very feete may deserue to be called Beautifull but neither is bare reading to be numbred among those gifts which might argue a man to be sent neither is it safe for any man to aduenture vpon no better sufficiencie Therefore there is more required in him who must be heard for the breeding of faith then the naked facultie of deliuering to the people out of a booke the letter of the Scripture Nymph But by your leaue sir that which you speake touching sending I feare me how it will be well taken for hath not the Church the power of sending and calling to the Ministery If then a man able onely to reade the scripture be by the Church appointed to that office is not that a suffient warrant to him in this case Epaph. The calling by the Church I acknowledge to be so necessary that without it a setled forme of Church gouernement being established no man is to be reputed a lawfull Minister though he be otherwise of neuer so great sufficiencie God I know calleth men extraordinarily sometimes as namely in the first founding planting of the Church so were the Apostles and Euangelists called and when the Church of God is defaced an vniuersall Apostasie spread ouer it so it is thought they were called who restored the sinceritie of religion after the long night of Popery But this extraordinary kind of calling neuer taketh place but when ordinary calling faileth Now though the calling and allowance of the Church is necessary yet it is not sufficient to the being of a minister The office of the Church is onely to approue it is God that maketh a minister And therefore the Church is tied to a law to lay hands sodainly vpon no man but to proue first and to vse a very precise examinatiō before they separate any mā to the office of a minister The Churches duty is to search out what men the Lord hath chosen to take a part in the ministration I know there may be an error committed herein and men in their choises and elections may be deceiued It fareth many times with the gouernors of the Church as it did with Ioab in the campe When Absolom was slain the army of those which ioyned with him in the conspiracie was ouerthrowne Ioab was purposed by a messenger to informe Dauid of the successe of the battel hereupon one Ahimaaz offered himselfe to be the carier of tidings Ioab put him backe taking another one Cushi to be the fitter for that seruice Ahimaaz notwithstanding continued to importune Ioab What I pray thee if I run also after Cushi And againe Yet what if I runne and neuer left vntil he had obtained licence to run also Hauing gotten this leaue to run he ran by the way of the plaine and ouer-went Cushi and came first to Dauid and made wise as if he could haue told great tidings But when the King came to particulars then he was silent I saw a great tumult but I knew not what The case so standeth many times in the church The spiritual Ioabs the leaders of Gods people intend perhaps to send none but
things in the manner of your preaching that are much disliked and discommended the first is Rudenesse the second is roughnesse the third is ouermuch commonnesse Touching the first it is said that you preach vnlearnedly without eloquence without allegation of Fathers and of other authors and therefore you are accounted but as a company of English Doctors which preach vpon the sodaine what cometh in your heads without study which causeth your doctrine to be the lesse regarded Epaph. Verily for mine owne part I do as much mislike rashnesse in preaching without due preparation and rudenesse in handling the word of life as any man I know he is cursed that doeth the worke of the Lord negligently And as it is méete for euery man when he entreth into the house of God to take heed to his foote so it is much more requisite for him that must enter as it were into the seate of the Lord and speake vnto the people in Christs stead to be very well aduised before he take the couenant of God in his mouth And indéed the bold hardinesse of many now adayes is greatly to be pitied who so ordinarily hand ouer head as we say step vp into the pulpit and when they are there do litle better then beat the aire behaue themselues many times like the madde man of whom Salomon speaketh who casteth firebrands and arrowes and mortall things and so as the prouerbe is though they speake much yet say litle by that meanes exposing the neuer enough reuerenced exercise of preaching vnto the reproches scoffes of euill speakers Besides for learning I confesse that it is necessarily required in preaching S. Paul sayth preaching must be discharged in all learning All liberall arts and sciences are handmaids to Diuinity and doe owe a kind of seruice vnto Gods Church It is said a Minister must be a workeman rightly deuiding the word of truth now if he want his knife that is his art and cunning well he may teare and rend it and violently dismember it but that he should rightly deuide it that is vnpossible Yet withall this I adde that if to preach after a popular and familiar fashion with desire to speak to the conceipt capacity of the simplest and to stand most vpon allegation of the holy text very seldome very sparingly mentioning other testimonies eyther of profane or diuine writers if I say to preach on this wise be to be termed rude and vnlearned preaching truly for mine owne particular I had rather acknowledge that fault then séeke to put it from mee Nymph What is then your opinion touching humane learning and the writings of the auncient Fathers of the Church are they not very behouefull for you that are students and professors of Diuinitie Epap For the study of humane learning I wold not haue you conceiue otherwise of me but that I hold it very expedient for him that intendeth the profession of Diuinity I am of his mind which wold haue a scholler like the witty Bee which gathereth hony out of euery flower and I willingly yéeld to S. Augustines conceit who coÌ„pareth the knowledge of humane sciences profane authors to the spoiling of the Egyptians by the Israelites Howbeit I wold also stil giue my allowaÌ„ce to these studies with this cautioÌ„ namely if they be vsed to prepare the wit not to detain it kéep it too long from grauer studies for séeing as the saying is Learning is long our life but short it must néeds be a preposterous course to spend the most and best time in those things which are but as it were circumstances to the principall science Againe for the Fathers this I say in few words I reuerence them and do a kind of homage to their very names and I am contented to acknowledge that of them all which was sayd of two of them to wit that they are euen the hammers of heretikes and the eyes of the world Our later heretikes as the Antitrinitarians the Anabaptists the Suencfeldians the Libertines the Papists haue reuiued the auncient heresies of elder times against which those holy men euen spent themselues and it is to be reputed as great a blessing of God and an argument of his especial care and prouidence for his Church that their writings are preserued to this day by which we are the better fitted to grapple with the enemies of Gods truth And yet in the study of the fathers there is many times a double error coÌ„mitted the one is that men begin the study of Diuinitie with the reading of their workes which course for the most part bréedeth both confusion for want of methode and error also through the lacke of knowledge in the rule and proportion of faith by which to trie all things that so onely that which is good may be kept the other error is that many are ouermuch deuoted to theÌ„ being ready almost to sweare to any thing which is affirmed by them whereas indeed they both might and did erre in many things often altering their iudgements retracting and repealing many things séeing more in their grauer yeares then at the first they did perceiue Hierome confesseth that he was of one mind in some things when he was a youth and of another when he grew more in yeares He acknowledgeth also that in some things he played the Rhetorician and did discourse something idly after the manner of declaimers Augustine in many things was led more by affection then by iudgement speaking sometimes that wheâ— of he was not fully resolued as touching purgatory and prayer for the dead out of the abundant loue to his mother Monica sometimes forbearing to vtter that which he thought through lothnes to incur the offence of some yea frankly he acknowledgeth that his ignorance in scripture was greater then his knowledge And Origen was so iealous of his owne iudgement that he would neuer aduenture to write any thing till he was lx yeeres old neither would he suffer those things which he had taught publikly to be takeÌ„ by notaries whose intent was to make them coÌ„mon to the world And therefore though it be very profitable expedient for a Diuine to be wel studied in the Fathers yet it is good to reade their workes as the works of meÌ„ It was a good aduice which Augustin gaue to a friend of his I would not saith he haue thee follow my authority as though you should thinke your self bound to beléeue whatsoeuer I say because I say it It is wisedome to hold that rule in the perusing of them al. But I forget my selfe to enter into this discourse to you whom it doth not so propâ—y concerne Howsoeuer by this that I haue now said you may vnderstand my opinion touching both the Fathers other as you call it prophaner learning Nym. But I pray you sir why may not
who haue iuster cause to grone vnder the burden of it then we that are Ministers For besides the wasting of the bodies health and the consuming of the vitall parts thereof what a griefe is it to a mans soule to lift vp his voice to them which wil not heare what a death and toyle to make infinite repetitions of the same principles what a vexation to beate the aire what a discouragement and euen the killing of a mans heart to haue to do with those whose neck is an iron sinew their brow brasse and yet though these things might make a man to resolue with Ieremy to speake no more in Gods name yet we haue no such commission to giue ouer but we are commaunded still to be instant with all long suffering prouing if God at any time will giue repentance If a preacher should put forth such a question to Christ touching preaching as Peter did touching forgiuing should say Master how long willt thou that I preach vnto a stif-necked and obstinate people vnto seuen times I doubt not but he would returne him the like answer that he did to Peter I say not to thee vnto seuen times but vnto seuentie times seuen times When Peter his company had trauelled in fishing all night had takeÌ„ nothing neuertheles at thy word sayd he to Christ I wil let downe the net The Lord hath called vs to be Fishers of men And though it be a great hart-breaking to haue laboured long to small purpose yet for our Masters sake there is further triall to be made hoping that yet at the length that long-expected draught will come and accounting our selues happy and all our paines wel bestowed if with all that we can do we shall gaine one soule vnto God To shut vp this point then if we shall duely weigh our owne backwardnes and withal the Ministers duty of whom that instant diligence is required we shal then sée that it is much and often preaching which we must wish for beseeching the Lord to pardon that aboue all things if we shall find the word through the common vse of it to grow vile before vs. Nymph You haue said well to this point onely you haue forgotten the similitude of the raine which may be some ocâ—n of doubt to vs that are common men â—th because we find in the scripture the word of God to be compared to the raine and because also in common experience we feele the inconuenience of too great abundance of raine Epaph. I had not forgotten it though if I had it were not much materiall it being indeed but for the satisfying of your minde scarce worth the answering We haue a rule in schooles that borowed speeches do make no grounded arguments and for scripture similitudes it is certaine that by pressing euery thing that is applied by the spirit of God for some speciall illustration a man shall run into a world of absurdities according as the Papistes in their violent wringing of many parables to giue some colour to their vile opinions affoord vs no small number of examples It is true the word of God is in the holy Scripture compared to raine and that very fitly because as the raine falling vpon the land maketh it either more fruitful or more barren according to the nature of the soyle vpon which it falleth so the word that goeth out of the mouth of the Lord doeth not returne vnto him voâ—le but it becommeth either the sauour 〈◊〉 life vnto life or of death vnto death to those which heare it making the thildreÌ„ of God more zeasons of good workes and the wicked more outragious I do not find in the scripture the similitude of raine when it is applied to the word to haue any further meaning and therfore to stretch it further according to a mans owne priuate fancy is to forget the Apostles rule of vnderstanding according to sobrietie and wilfully to continue in such a practise is no other but to peruert the Scriptures to a mans owne destruction The Lord doeth in the scripture threaten it as a plague to take away the Prophet and to send a famine of hearing the word and he promiseth it also as a blessing to giue pastors which shall feede the people with knowledge and vnderstanding and watchmen which all the day and all the night continually shall not cease but I do not remember that euer I read either often preaching threatned as a curse or seldome and thinne preaching promised as a blessing And surely if as abundance of raine so abundance of preaching were a punishment I doubt not but the good laws of our Church which haue prescribed a prayer against ouer-much raine might well set downe the same course in respect of much preaching from which notwithstanding euery honest mans eares would abhorre And therefore I will be bolde to conclude that this reason pressing the similitude of rayne and moysture to the washing away of diligent preaching and hearing from out of Gods Church is a very dry reason which though it may appeare to haue some taste of witte yet hath scarcely any smacke of honestie Nymp. I pray God therefore we may remember to make the prayer which our Sauior taught vs namely that the Lord of the haruest would send forth laborers into his haruest and that he would so furnish them with gifts of knowledge of vtterance and of zeale that they may vrge and call vpon vs continually for as you truly sayed we are so slow and backward that except we be dayly pricked forward and rouzed vp we shall grow cold and carelesse and be euen frozen vpoÌ„ the dregs of our owne securitie I know sir that in good manners it is now high time to forbeare troubling you any further yet I would gladly craue your direction in one thing more and that is this for mine owne part I thanke God I both do and euer since I had any tast of goodnesse hue loued preaching onely I find a great defect in my selfe that I cannot so profite by it as I would and as I see many do I am bold therefore to intreate you to shew me how and by what meanes I may heare profitably both for the setling of my iudgement and for the increase of holinesse in my common conuersation The humours of many men are herein verie strange some say that there are such differences of opinions among you that be learned that a common man knoweth not which of you to beleeue others hold opinion that it is not for priuate ordinarie persons to take vppon them to iudge of the things they heare so that the resolution of the greatest part is that it is the wisest way either not to heare or else if for satisfying the lawes they must heare yet not to giue credit Besides there are many of vs which heare vsually and yet are little bettered by it
the teachers some beleeue and others beleue not and men fall to haue great reasoning among theÌ„selues there cannot but follow a kind of diuisioÌ„ siding so that they which in their ignorance accorded together touching religioÌ„ are by the working of the word sundred some become zealous folowers others malicious oppressors laboring to stop the passage of the Gospell to peruert the strait waies of the Lord some neuters neither cold nor hot but iust of deputy Gallio his religion who cared nothing for those things The preaching of the word is the fan in the hand of Christ by which he parteth his wheat from the chaffe and whereby he maketh way for that great day of separation in which the beleeuing sheep shal be separated from the rebellious and vnbeléeuing goates Againe let it not be forgotten that the word in the right applying of it is called a light which maketh all things manifest When things lie his in the darknes though they al differ each from other in colour yet they séeme all â—o like but the light approching the variety of colours is soone descried So though men in the duskishnes of ignorance are reputed to be knit together in the vnitie of affection yet when the bright beames of Gods word breake in among them the thoughts of many hearts be opened and then you shall see diuers humors and varietie of dispositions By these things it appeareth that if it be well vnderstood diuision and tumult especially at the beginning and first entrie of it among an vntaught people must needes follow the soundnes of setled preaching though those that are reclaimed and brought to the knowledge of God are al of one heart and of one soule proceeding by one rule minding one thing and endeuouring to keepe the vnitie of the spirit in the bond of peace Nymph You haue thankes be to God at least to my iudgement well quit your selfe against this sort of men The next that you haue to do withall are more dangerous being such as Paul saith which do seeme wise in this world and do both liue after a good ciuill fashion and doe also make shew to be not altogether enemies vnto religion They haue also some insight into the Scripture and are wont to reade it and other good bookes priuately onely this their resolution is to keepe a certaine temper in matters of Religion to carrie themselues in an allowable conformitie and not to be ouerforward as many seeme to be whose zeale they account rash and heady indiscretion Epaph. The daunger of this kind of people is most of all in respect of themselues becauss this to be wise in a mans owne eies and to feare God cannot stand together otherwise for answering any thing that they are able to obiect it is a matter of no such great difficulty For the foolishnesse of God is wiser then men and as waxe melteth before the fire so shall their best framed conceipts vanish at the very name and presence of the Scripture Nymph I am glad you are so confident for to tell you true these things being as they are very agreeing to mans reason haue much troubled me and I haue not vpon the sodaine knowne well what to answer when in my presence these things haue bene vrged by such as are thought in the world to be men of good discretion First then it is demaunded why preaching should be the most excellent meanes of spirituall instruction and wherefore you should take so much vpon you as that your speaking is able to saue mens soules you be but men as others are and it is but your pride who because you would be thought some body do thus endeuour to extoll the worth and necessitie of your profession Epaph. Here is indéed a perillous argument it sauoreth altogether of the sawcinesse of an ignorant and vnhumbled heart It is come to a proper passe when as the sonne of man who dwelleth in a house of clay whose foundation is in the dust and which is but a worme shall dare to talk so presumptuously and so to set his mouth against heauen as to aske of God a reason of his doings Is it not enough that the Lord hath made it knowne vnto vs that his will is by the foolishnes of preaching to saue those which beleeue O Man who art thou which pleadest against God And yet behold a reason though this kind of men generally are wiser in their own conceit then seuen men that can render a reason and a man may haue more hope of a foole then of them Looke what reason there was why the Lord would haue the walles of Iericho beaten downe onely with the sound of Rammes hornes and with a shout looke also why the Lord would haue no more circumstance obserued in the cleansing of leprous Naaman but onely this Wash and be cleane the same is the reason why God hath sanctified the ministery of man to so excellent a worke as is the casting downe of the holds of Sathan and the gathering together of his Saints God vsed no engines of warre no pollicies of men in the ouerthrow of the walles of Iericho to the end the people might haue cause to say This was the Lords doing and it is maruellous in our eyes So likewise the Prophet vsed so little ceremonie about Naaman that he might sée the finger of God in his recouerie The same may be said of Preaching the Lord hath sanctified hearing to be the outward meanes to beget faith and hath imparted to vs the treasure of his word in earthen vessels to the end that the whole glorie of our conuersion may be his and that He that reioyceth in the renewing of his mind and the reclaiming of his soule may reioyce in the Lord and acknowledge with humilitie the excellencie of that power which by so meane a meanes could bring so mightie things to passe It is a generall rule and holdeth in the whole course of our saluation that Gods power is made perfect that is apparant and more conspicuous through weaknes Great is the pride and arrogancie of the heart of man and if it may find it selfe able though but by a thought to further and helpe forward it owne saluation it prides it selfe foorthwith and to it self secretly it more magnifieth the litle which it imagineth to be in it own power then all that which it receiueth froÌ„ the Lord. For this cause and for the preuention of this euill God in his great wisedome hath so caried the whole Mysterie of godlines from the first foundation of it in heauen his Election according to his foreknowledge vnto the last perfecting of it vntill the day of Iesus Christ that when a man shall enter into a déepe consideration of it and withall marke the order and progresse of his own conuersion he may lay his hand vpon
his mouth and in the truth of his soule may say Not vnto me ô Lord not vnto me but vnto thy name giue the glory This is the sum the reason why the Lord hath thought good to commend the hearing of a Preacher and teacher aboue other courses for the calling of vs from the power of darknesse into the kingdome of his deare sonne is because it maketh most for the setting forth of Gods glorie which is the thing chiefly respected by him and for which he made all things euen to this very end that all being of him and through him and for him to him might be glorie for euer If it were left vnto man by his owne wisedome to find out God in the wisedome of God in the pride of his heart fearing his owne disparagement he would neuer make choise of preaching for we see how the world in the wisedom thereof doth euen scorne it but he would either drowne himselfe in the puddle of ignorance as the most do or else trust to his owne iudustrie as many do vpon whom this curse iustly falleth that they become vain in their imaginations and when they professe themselues wise proue meere fooles thinking they know much but yet knowing nothing as they ought to know If this reason cannot satisfie those who wil néeds haue a reason of Gods ordinance I know not what will satisfie them Once I am sure that as many as haue learned the first lesson of Christianitie to denie themselues and to vnderstand according to sobrietie they wil yeeld to this truth and by yéelding no doubt they shal haue comfort Now whereas we are thought to take too much vpon vs so often as we endeuor to make knowne the worth and excellencie of our office it is a méere slander for I hope we haue learned to preach not our selues but Christ Iesus and to account our selues no more then the Ministers by whom ye beleeue We confesse the increase to be the Lords we leaue the purifying and opening of the heart onely to him God forbid that we should dare as it were to encroch vpon the Lords right seeing we know that he is a iealous God and wil not giue his glory to another This is our opinion of our selues herein and if any man be so suspicious or so hardly conceited of vs that he will not otherwise be perswaded let him remember that Loue thinketh not euill And yet I must néeds adde this also that so is the Lord pleased to blesse the labors of painful Ministers in his Church that he douchsafeth them the name of Gods labourers nay which is more workers together with his grace and sauers of them which heare them The Lord for the gracing and crediting of the instrument and to preserue it from contempt attributeth that to it which is in his owne onely power to effect Tel me now whether this answer doth in your opinion silence this grand obiection Nymph A man would thinke that this which you haue spoken should stop their mouthes which are otherwise minded but yet they do replie and say that you doe much streighten the grace and power of God and seeme as it were to tye the working of Gods spirit which yet bloweth where it listeth to your tongues as though without preaching there were no saluation whereby you seeme also to cut them cleane off from any hope of heauen which either heretofore haue wanted or now enioy not the common and ordinary vse of preaching Epaph. It is no wrong done vnto the grace of God to limit it to those means which God in his wisedome hath set apart for the conueyance thereof vnto vs. When Paul was in his daungerous sea-voyage in the night there stood by him the Angell of God saying Lo God hath giuen vnto thee all that sayle with thee yet notwithstanding when as afterwards the mariners were about to flie out of the ship and had let downe the boate into the sea purposely to make escape Paul said to the Centurion and the souldiers Except these abide in the ship ye cannot be safe Did Paule herein streighten the almightie power of God in saying there could be no safetie without the staying of those mariners in the shippe Was the Lords hand shortened that he could not deliuer but by the skill industrie of those men Surely no but because Paul knew that God was not pleased otherwise to giue deliuerance therefore he said that vnlesse the mariners taried the company could not be preserued The learned do thus distinguish of the power of God it is an absolute power by with he can do infinite things which he will not do so Iohn said of him that he was able of the very stones to raise vp children vnto Abraham Againe it is an actuall or a working power which he executeth in the gouerning of the world and the things therein now when we speake of the power of God in this sense it may be truly said that he cannot vs that which he will doe So touching preaching we may say without any restraint of Gods power that except there be preaching men cannot be saued not that God is tied to the voice of man that without it he cannot saue but because the Scripture hath reuealed to vs that these things are linked together with an indissoluble knot praying faith hearing preaching sending There is no praying without faith there is no faith but by hearing there is no hearing to beget faith but of a preacher sent that is furnished with gifts frō aboue for the feeding of the flock of Christ depending vpon him with knowledge and vnderstanding If it shall be vrged as me thought you also touched it that we shal by this preiudice them who haue either liued died without preaching or those who enioy it not now I answer that it is one thing what God can do where the meanes is wanting another thing what he will doe where the means is supplied When the people of Israel were in the wildernesse and were destitute of the vsual helpes of tillage the Lord gaue them bread from heauen to eate but as soone as they came into the promised land the Man ceased neither had the children of Israel Man any more Euery man was then to fall to his worke and not to hope by those extraordinary meanes to be releeued To strengthen the faith of Hezekiah the Lord sayd to him Thou shalt eate this yeare such as groweth of it selfe and the second yeare such things as grow without sowing but in the third yeare sow ye and reape and plant c. He that those two yeeres being expired had trusted to the former courses neglecting husbandry out of al doubt he might haue bene starued and yet before he that had called Gods power to furnish them with foode without sowing into question had bene worthy to be punished In the