standeth with some reason that we should trie the doctrine which we heare before we credit it for otherwise we may soone be drawne into many errors we haue a Prouerbe that a man must tell mony euē after his own father not in distrustfulnesse as though we thought he would deceiue but in wisdom because vnwittingly he may be deceiued No doubt we ought to be much more circumspect in matters of doctrine because euen the best that teach in that they are men may erre and because also in matters of that nature to be deceiued is so exceeding dangerous But all the matter is how to iudge and by what meanes to be able to know truth from falshood wholesome from vnwholesome doctrine Epaph. Know this therefore for a truth that in all cases and controuersies of religion the Scripture onely must be admitted as vmpire and euery thing must stand or fall at the determining thereof for therefore hath the Lord commanded it to be written and to be made common to all that by it all controuersies might be decided all doubts resolued all heresies confuted all truth confirmed euery conscience guided euery mans life framed Nothing is sound that is disagreeing frō it nothing vnsound that is consonant thereunto We are well contented to let that absurditie dwell with the parents of it the Papists namely that the Scripture is rather to be tearmed an admonisher then a Iudge let it be their glorie to thinke basely of the written word and to ascribe the authoritie of iudging to vnwritten verities and traditions rather then to it we haue learned that the Law which is come foorth of Sion and the word of the Lord that hath issued from Ierusalem must be iudge amongst the nations and we are commanded to appeale still to the Law and to the testimonie assuring our selues that there is no light in them which speake not according to this word We find that our Sauiour himself stood to the iudgement and triall of the Scripture Paul submitted his doctrine to the same rule We read the learned in former ages to giue the priuiledge of iudging onely to the Scripture Augustin disputing with a chief Arrian saith thus Let vs dispute by the authoritie of the Scriptures which are indifferent witnesses to vs both And in another place The Epistles of Bishops giue place one to another and Councels are amended one by another but the canonicall Scripture that is the rule of all and must correct all Basill the Great demandeth that against all heretiques the Scripture only be the vmpire Cyprian saith that the rules of all doctrines haue flowen from the Scripture Chrysostome willeth his hearers to fetch all things from the Scripture But what shold we stand vpon the testimonies of men when the fore-alleaged places out of the written text are so apparant Therefore to prepare you to the trying of the doctrines which you heare hold this firme ground that all points must receiue their allowance from the Scripture Nymp. I could easily agree to you in this that you haue said but that there is this difficultie therin namely how to make vse of the Scripture and to apply it to this worthy purpose of finding out the truth thereby You that are scholers and haue the helpes of learning and of the Artes and tongues may make better shift in these cases then we plaine men of the country can There is no man that preacheth but he alleageth the Scripture and so carieth it that it may seeme to be absolutely for him in that which he auoucheth so that vnlesse we be taught how to iudge by the Scripture we shall still be in suspense Epaph. You haue made a very néedfull motion and therefore if you will listen to it I will acquaint you with that course whereof my selfe both in my priuate studies and in hearing others publikely haue had very comfortable experience First of all when you haue occasion and oportunitie to heare you must remember Salomons aduice to take heede to your foote to vse some preparation before hand praying the Lord to open your eyes that you may see the wonders of his law and that his spirit of truth may be with you to leade you into all truth Secondly you must labor by all meanes to subdue suppresse the seeming wisedome of your owne heart resoluing to yeeld vp your self to whatsoeuer the Lord reueales though it be altogether crossing to your owne reason and displeasing to nature For as God resisteth the proud and maketh them which professe themselues wise to become fooles so he will guide the meeke in iudgement and teach the humble his way and reueale his secret to them that feare him Thirdly when you haue thus framed and fitted your self by prayer and humilitie be sure to remember this rule especially namely that that doctrine is the truest which maketh most for Gods glorie most for the comfort reliefe of a wounded conscience most for the restraining and curbing of our corrupt nature and fleshly affections Mark a litle and I will shew you the reason of this rule First of all the end why God made all things was the glorie of his owne name the thing especially aymed at by him in that great and admirable worke the redemption of mankind and in all the particulars of it euen from the first foundation of it his eternall election vnto the last end hereof our glorification in heauen is That no flesh might glorie in his presence but that he that glorieth might glorie in the Lord. This being then the maine end of all Gods courses to kéepe the glorie of al things entire vnto himselfe it must needes be that that doctrine is the most sound which doth not admit the least empeachment of Gods glorie Secondly one chiefe end of the Scripture is as to beate down man and to cleane strippe him of all goodnesse and inclination thereunto for the kéeping of Gods glorie whole vnto himself so also to put gladnesse into all distressed hearts and to bring the ioy of saluation to all afflicted spirits Dauid saith it is one propertie of the word of God to reioyce the heart and Paul affirmeth that the drift of all the Scripture is that we through patience and comfort thereof might haue hope So that looke what doctrine bringeth the fullest comfort to a poore soule when it is euen at the depth of sorrow that must néedes be wholesome doctrine séeing it concurreth with the whole scope of the Scripture Thirdly one thing principally intended in the discouerie of that grace of God which bringeth saluation vnto all men was that vngodlinesse and worldly lusts should be denyed that the flesh with the affections and lustes shold be crucified that the body of sinne should be destroyed and that mortifying our members which are on the earth we should serue the Lord all 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
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
to sow and to reape should not such a one deseruedly be laughed at and be a scorne to those which heare him Yes and not without cause for euery man knoweth that though this be the sum of husbandry yet there are diuers particulars belonging to these which are neither soone learned nor easily practised so that he who desireth to be a good husband and to profit by his labors and to make the best of euery thing must not satisfie himselfe to know this that there is nothing in husbandry but to eare the land and to reape the fruite but he must learne also what belongeth to the right performance of these otherwise he may erre in sowing play the foole in plowing and come short in reaping And euen so it is in this case true it is that the summe of all religion consisteth in this in louing God aboue all and a mans neighbor as him selfe but what then If a man shall thinke by and by that he is a good Christian and knoweth enough because he apprehendeth these generals the same is exceedingly deceiued for there are many other branches belonging to each of these which vnlesse a man do know he can neither loue God as hée ought nor his neighbour as hee should so that to my seeming euen common reason is sufficient to conuince mens ignorance herein There is not the meanest profession the coursest trade the plainest occupation but it hath as we say a certaine mysterie in it there are many rules belonging to it which must be knowne not in grosse onely but euen very precisely before a man can in any mediocritie practise the duties of the same Nymphas It is true that you say for mine owne part I confesse it but yet Ignorance will replie and say Will you then vrge vpon euery common man the knowledge of euery point which in preaching you deliuer that seemeth very vnreasonable neither can men that want the helpes of learning attaine vnto it and will not a good meaning make a supply for all this Epaphras How vnreasonable it may séeme in mens eyes to be vrged to such exact knowledge I cannot tel this I am sure of that we that are Ministers are charged to shew the people the whole coūsel of God not to keep a word back If we cannot be dispensed with to keepe secret any thing how shal it be tolerated in the people to neglect the knowledge of that which we are bound by vertue of our commission to deliuer It was but an idle prayer of the Apostle on the behalfe of the Colossians to begge of God that they might be fulfilled with knowledge of Gods will in all wisedome and spirituall vnderstanding or for the Philippians that they might abound in all iudgement and discerne things that differ I say these were but idle wishes if so be that full measure of knowledge is not required of euery Christian And if some certain rudiments as it were shreds of knowledge were sufficient the Hebrews might well haue complained of wrong in that they were so sharply censured for their being dull of hearing and for that they still after so much teaching needed the first principles of the word of God And sure if it be vnreasonable to vrge men to know so much we must which were blasphemie challenge the wise God as an vnnecessary burdener of mankind who hath reuealed so much As it is curiositie to enquire into that which God hath concealed so it is vnthankfulnesse not to take notice of whatsoeuer he hath left written for our learning The secret things belong to the Lord our God but the things reuealed belong to vs and to our children for euer sayth the Scripture I confesse that if a man might attaine to the age of Methuselah who liued nine hundred sixtie and nine yeares and should in that space equall his diligence in searching the scripture vnto Dauid who made it his meditation continually yet many things would escape him and he should when he had done all be faine to confesse that the greatest part of that which he knoweth is not the least part of that which he knoweth not but what then because a man when he hath done best cannot know all shall he therefore not labour to know any thing God forbid Ignorance by a kind of necessity may seeme to haue some excuse but a voluntary neglect of that which a man may know cannot haue so much as a colour of allowance Nymphas Yet me thinkes it is hard for the common people the greatest part whereof cannot so much as reade to attain to so much knowledge as you seeme to perswade especially if withall they be such as liue by their labour and haue charge of children how shall they spare time for such occasions Epaph. Verily it is a wofull thing to consider the dulnesse that is amongst men and they do not know what they want that cannot reade a thing which notwithstanding of all other the parts of learning is the most easie and as soone learned as to be able to play at the cards if men were as desirous of the one as of the other yet howsoeuer in this case of knowledge in religion men do cast many mo perils then they need and are like the slouthfull man of whom Salomon speaketh who saith A lion is without I shal be slaine in the streete For knowledge is easie to him that will vnderstand and the yoke of Christ it is easie and his burden light wherefore serueth the scripture but to giue vnto the simple sharpnesse of wit and to the child knowledge and discretiō The entrance into thy words saith Dauid sheweth light as soone as a man in humilitie and in a true desire to know God doeth but begin to apply himselfe to the meanes of knowledge he shall secretly feele such a sodaine light cast in vpon his vnderstanding that he shall be able to apprehend euen the very secret of the Lord and the great mystery of godlinesse and so shall go from strength to strength vntill he be filled with all the fulnesse of God And we see by comfortable experience with what gifts of iudgement and good vnderstanding and speech yea and of prayer also the Lord furnisheth many who notwithstanding haue wanted the helpes of good education wherein the Lord maketh good that auncient prophesie touching the kingdome of Christ that he would in it poure out his spirit euen vpon seruants and maides so that the eyes of the blind should be lightened and the eares of the deafe opened and the dumbe mans tongue be able to sing And thankes be vnto God for his vnspeakeable gift So that it is a causelesse feare which men haue who imagine the knowledge of the doctrine of saluation to be a matter of that exceeding difficultie Now for the multitude of worldly businesses the necessary following whereof men pleade partly as a matter priuiledging them partly as
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
entring through euen vnto the diuiding asunder of the soule the spirit more discerning the thoughts and the intents of the hart and this is my first reasō fetched frō experience against which there can be no disputing for it is in vain to go about to perswade a man that the thing is not so with he by obseruatiō hath stil foūd to be so Nymph I haue wel marked your speech duly considered the course of your argument and as I am wel strengthened by it in that good opiniō which I haue alwaies had of preaching so I am glad of one thing which I obserued in your discourse namely that you seem not altogether to condemne reading nor to desire the banishing of it out of the Church I can tell you it is commonly said that you and others such as you are do mislike the reading of the scriptures Epaph. God forbid that I or any man should hold so grosse an error as to condemne a course of that antiquitie Moses was read in the synagogue euery Sabboth day there was the lecture of the Law Prophets And our Sauior Christ coming into the synagogue on the Saboth day stood vp to reade And for mine owne part I agrée to the opiniō of a learned man of our later times that reading of the holy scriptures in the congregation is good to that end that the phrase maner of speaking of the scripture the scripture it self might be more knowne more familiar to the people and I confesse also with him that by that meanes the iudgment of the people is confirmed in al points of religiō so that thereby they are made able to iudge of the interpretation of the scriptures of the doctrine taught them by their own teachers or others all this I willingly acknowledge And howsoeuer mē are disposed to interpret it yet that which is spokē in the praise of preaching tendeth rather to the countenancing then to the disgrace of reading for he who obserueth it shall find that none in priuate examine the scripture more carefully none in publike hear it read more respectiuely then those whō preaching hath taught to see the excellency of Gods word the worth of the scripture Nymphas You haue done very well to make knowne your iudgement touching the reading of the scripture for the conceit that you think basely of the word read is a great preiudice to you in many places and in many mens opinions If it please you come now I pray you to your secōd reason Epap The second reason which I haue for the maintaining the efficacy of preaching aboue reading is grounded vpon the abilitie to preach which the Lord requireth in euery Minister For this being taken for graunted that the Lord would both in the riches of his loue and the depth of his wisdome set downe that course which should be most for the behoofe of his Church it must néeds follow that if he haue not thought it sufficient for a Minister to be able to reade but to performe some further dutie of instructing then surely there is something more in preaching then in reading and more profite like to folllow by opening the text then by bare propounding it Nymph Your reason is good if you be able to proue it for it seemeth to some a hard doctrine to say that God requireth euery Minister in the Church to be able to preach and therefore I wish you may be able to make it good Epaph. How hard soeuer and incredible it may séeme to some yet I doubt not but to proue it especially if we will be content to stand to the iudgement of the scripture and to that sure word as S. Peter calleth it endeuouring by a reuerent kind of examination to search out the secret and hidden meaning of Gods spirit And first of all I will place in the front as it were of this proofe that worthy place in the tenth chapter of the Epistle to the Romanes How shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent The summe of the place is this that the hearing of a Preacher which is sent is the ordinary meanes ordained of God to beget faith From thence ariseth another point that he whose ministery must be the meanes and instrument to beget faith must be a man sent for How can they preach except they be sent onely that man is a preacher which is sent Now if we shall examine what it is to be sent it will appeare to be true that a sufficient minister to cal Gods people must be a man of better qualitie then a bare reader of the Scripture To be sent therefore is this to be appointed and deputed of God and as the Lord speaketh of Ieremie sanctified or as Paul sayeth of himselfe put apart to that seruice Were it not now a presumptuous and ouerbold imputation of a certaine dissolute carelesnes vnto the wisest and most prouident God to say or thinke that he would put any man in his seruice for the worke of the ministery vnlesse the same were so gifted and qualified as is méete for the discharge of so weighty a businesse Salomon sayth that He that sendeth a message by the hand of a foole that is of a man vnable to deliuer the tenor of his message and to open it to him to whom it is sent is as he that cutteh off the feete It is as if he should bid a man go and yet chop off his feete wherewith he should trauel A Prince purposing an ambassage to another Prince thinketh it not enough that the man whom he wil employ in that seruice be able to cary his errand written in a paper and faithfully to deliuer it according to directions for that euery ordinary Currer and common Post may do but he maketh choise of one that hath had the best bréeding a man of good vnderstanding of good discourse of good behauior and of no lesse discretion who is in these respects able to debate and manage those great affaires as may be most for the behoofe and honorable aduantage of him that sendeth him Shall we thinke God to be lesse carefull for the businesse of his church then earthly Princes be for their State causes Shall a man of the best qualitie be sought out for the carying of a message from one man to another and shall one of the meanest sufficiency haue the ministery of reconciliation betwixt God and man giuen vnto him God forbid Let all these things then be put together First that he whose ministery shall be the means to breed faith is a man sent which the text auoucheth Secondly that to be sent is to be gifted in that measure as is agréeing to the waight of so great a calling which cōmō sense will not suffer vs to deny Thirdly that to be able only to reade the scripture
scripture by preaching doeth derogate from the dignitie of the scripture and doth seeme to fauour the doctrine of Poperie touching the obscuritie and darknesse of the holy writte as though there were such necessitie of a Teacher to come to the vnderstanding of it Epaph. The answer to this is easie Touching the Scriptures God forbid but we should acknowledge that they are both in their owne nature light and such also which by the beames thereof do giue light vnto the eyes And it is true which S. Austine sayth that all matters necessary to faith and manners are to be found in those things which are set downe plainely in the Scripture and therefore we do both exhort to the reading of the scriptures priuately and commend the publike rehearsing of them in the congregation Yet this is no whit contrary to the opinion touching the necessitie of preaching And so much shall euidently appeare if we marshall our hearers into three companies The first sort are grossely ignorant and extremely negligent in the matters of God The second are of some better both care to looke into the scriptures and capacitie to conceiue them The third are as well able to sound out the truth by the priuat study of the scripture as those who be professed Diuines There is no hearer I meane among our people professing the present Religion but he belongeth to one of these thrée rankes Now for the former of these preaching cannot but be most necessary for as in their negligence of themselues they will neuer seeke for knowledge but it must euen in a kind of violence be put vpon them so in their ignorance the plaine text read wil profit them nothing vnlesse with it be ioyned the skilfull industry of some painefull workman who by framing himselfe to the shallow capacitie of the silliest and by adding precept to precept line to line here a little and there a little may drop in some knowledge and thorough often sharpening of the necessary points of Religion may make something to enter Secondly for the next sort which according to Christs commandemēt do search the scripture though I know they shall find their spirituall hunger to be satisfied by many plaine and comfortable places yet they shall many times be so plunged set as it were that they shall say with the Eunuch How can I vnderstand except I had a guide It is Gods wisedome as well to exercise vs with hard places as to feede vs with those which are perspicuous both to teach vs to pray with Dauid that the Lord would open our eyes that we may see the wonders of his law and withall to establish the necessity of the publike ministery and to teach vs humilitie when we must be faine to depend vpon the instruction of others As for the third kind who perhaps are able because of education in good letters to search out the mistery of the text by their owne priuate industry as well as the most sufficient Preacher yet as I doubt not but the same shall euen better their iudgements by the meanest sermon if that be a fit tearme to be giuen to a sermon in which Gods truth is soundly deliuered so I am sure they shall find hearing to be very behoouefull if it be for no other thing yet as a learned father well obserueth it for their owne sluggishnes that so they may be quickened vp to good duties we being all in nature so proue though we know much yet to be weary of well doing and to be idle and vnfruitful in the knowledge of our Lord Iesus Christ It is an excellent saying of the Apostle Paul writing to the Romanes and well fitting this purpose I my selfe saith he am perswaded of you my brethren that ye are also full of goodnes and filled with all knowlege and are able to admonish one another what greater cōmendation could be these men might seem not to néed any further instruction but marke what followeth Neuerthelesse brethren I haue somewhat boldly after a sort written vnto you as one that putteth you in remembrance through the grace that is giuen me of God Though a man haue attained to neuer so great perfection in knowledge yet he standeth stil in néed of a Preacher though it be but to be a remembrance◠vnto him Theophilus was wel instructed in the mystery of Christ yet Lukes Gospell was néedfull for him that he might acknowledge the certaintie of those things Preaching is not superfluous though a man were neuer so cunning This briefe view of the state of our seuerall hearers may serue to make this good that to vrge the necessitie of preaching as the meanes to beget faith is no derogation to that doctrine which we hold touching the brightnes and plainnes of the scripture The scripture is as a light shining in a dark place but neither do all looke into it neither can al that heare it read publikly conceiue it vnlesse they be prepared to it by some former familiar instructiōs neither do al that peruse the booke of God so fully vnderstand all that they neede no teacher neither yet can any man though of neuer so good parts attaine to that fulnes as that he shal not at the least stand in néed of an admonisher It is a good obseruation in my iudgement of him who saith that the word is indeed light but the preaching Minister is as the candlestick of which Christ speaketh by which the word of God giueth light vnto all that are in the house And indéede this similitude may haue the better approbatiō if we note how by the candlesticke which the Lord Iesus threatneth to remoue out of the church of Ephesus is meant especially the ministery of the word God doth all things by means ordinarily Christ is the true light which giueth light to them that sit in darknes yet the faithful Ministers of seuerall congregations are said to be staires in his right hand by which he giueth light vnto his church If this be true I see not what inconuenience can follow vpon it if we say though the word be a lanterne yet it then giueth best cléerest fullest light when it is lifted vp as it were and the brightnes thereof caused to spread forth into euery corner by the skill and paines of a sufficient Minister Nymp. Another exception vsed by some whose endeuour is to equall if not to preferre bare reading vnto preaching is that there is more certaintie in the word read then in that which you preach that which is read men are sure is Gods word but they haue not the like assurance of that which is preached Epaph. If you desire a short direct answer to this exception take it thus This allegation touching the certainty of tho word read aboue the doctrine preached is not true There are in our congregations thrée sorts of people especially first ignorant persons
secondly cauillers and lastly iudiciall and carefull hearers The ignorant are as vncertaine touching that which we call the scripture whether it be be the word of God as they be touching our preaching they haue no assurance of it but tradition and report which is a poore certainty they haue as good an opinion of the Apocripha books as of the other which we call canonical Besides that it is buzzed into many of our common peoples eares by whispering Papists it is thereby become ordinary in many mouthes here in the country that our Bible is no true Bible and that our translation is iustly to be doubted of Secondly those that are possessed with a humor of cauilling may as wel demand how they know the scripture to be scripture those things to be true which are writtē in it as how they may be resolued that our preaching is the truth Thirdly your best hearers which heare as Christ sayth with a good and an honest heart to them the certainety of the truth in the written text and in the sermon is both alike for as they haue a certaine secret teaching by the spirit of God which S. Iohn calleth by the name of an ointment from him that is holy whereby they are perswaded of the truth of the scripture and do account it the oracle of God in respect whereof they are said to be taught by God and Austine sayth God speaketh to our hearts so also they are enabled by the same spirit to iudge of that doctrin which they heare by the scripture and equally to embrace points confirmed by it and those which are expresly and in so many words reuealed in it So thē there is no more certainty of the text then of the doctrine preached out of the text Those which are ignorant or dispose to cauill are doubtful of both alike for the one are blockish know nothing the other are humorous and will be satisfied with nothing Again those which are Gods children are alike assured of both of the text by the secret perswasion of Gods spirit of the doctrine by triall taken of it by the text I remember a saying of S. Hieromes I know sayth he that I otherwise esteem of the Apostles then of other treatisers the Apostles I know spake alwayes the truth the other as men in many things were deceiued The spéech may well be applied to this purpose the books of holy Scripture we must yeeld consent vnto them without refusall because it is certaine that they are all giuen by inspiration of God so that there is nothing in them of any priuate motion but as for the writings and preachings of men they are not to be credited before they be tried whether they are of God Thus much willingly is acknowledged but yet after this triall made and by the dayly searching of the scriptures those things which in preaching are deliuered are found to be so then the doctrines though drawne out of the text by the art and wit of man and otherwise amplified enlarged and vrged by the helps of learning are not to be called the opinions of a man but the words of God It is a good rule of the learned that those points which are collected out of the scripture are of like authority with those which are directly writtē in it Whē Paul being at Thessalonica went into the synagogue of the Iewes and disputed with them by the scriptures I hope no man wil say but that those things which he by argument discourse drew out of the writtē word were of equal authority with points expresly mentioned Paul pleading before Agrippa stood stiffely to the iustifying of his doctrine because he had said no other things but those which the Prophets Moses did say shold come His doctrine was the same with the doctrine of Moses and the Prophets yet not in words but in sense and substance And the same Apostle is not afraid to call his preaching The counsell of God though it were in regard of the tenor and course of speech differing from the expresse letter of the text If it shall be said vnto me that there is a difference betwixt our sermons and Pauls I willingly confesse it but yet I say that euen Pauls sermons were subiect to the like triall that ours be as appeareth by the practise of the Noblemen of Beraea And therefore as his preaching was not to be estéemed as the word of God till triall and being tried was equally to be reuerenced as the written word it selfe so neither are our sermons to be by and by credited vpon our bare word but to be thoroughly examined but being once found to hold at the touch-stone then they are so to be reputed Gods word that it may be safely said He that despiseth them despiseth not man but God And indéed vnlesse we shall giue equall credit and respect to matters soundly proued by scripture and to points expressed in it we shall hazard the truth of many and the same no pettie principles of Religion which I know are substantially confirmed by the scripture but yet are not word for word so to be found in the sacred text as we maintaine them And this I think may be a sufficient answer to this obiection Tell me I pray you how you do conceiue it Nymph As far as I can coniecture your answer is this that when that course of due triall which is meete is taken touching things taught by preaching then the scripture being found to giue allowance to thē there is as great assurance of the authoritie of the one as of the other and that is as much to be accounted the word of God which the scripture warranteth as that which by name in so many words it expresseth Epaph. That is indéede the summe of the answer to which if you will you may adde this that by preaching men come to be better assured of the authoritie of the scripture for the better they vnderstand it the more comfort they find in it and the more they feele the power and working of it all which by the blessing of God are the effects of preaching the more are they assured that the scripture is the very thing which it is said to be euen a perfect pure and sweete doctrine conuerting the soule reioycing the heart and able to make a man wise vnto saluation It is truly said that the Scripture standeth not in reading but in vnderstanding What shall it auaile men to cary a kind of conceipt of some diuine authoritie to be in the Scripture so long as they are ignorant of the mysterie of it and without any apprehension or tast of the comfort which is intended in it Nymph I am sory that I am constrained to make you tary so long in this matter and that so much the rather because there are many other things yet behind wherein I am as desirous of your
helpe as in these already handled yet because I haue this good oportunitie and do find you also so willing to instruct me I will yet further acquaint you with one other allegatiō which being answered I shall I thinke be well prouided both to satisfie those of my acquaintance which shall perhaps seeke help from me and also to say something to those who with their quirkes and shewes of reasons thinke to put downe such plaine men as I am when we come into their companie I named it to you before though happely by length of communication it is slipped from you and it is this That euen reading it selfe is preaching and that they seeke to proue by those reasons first they say to preach is nothing but to publish the Gospell and that is done by reading secondly in hearing the scriptures read we heare the sermons of the Prophets of Christ and of his Apostles which passe all other sermons which any man now can make Thirdly there is they say euen in reading that which we so much commend preaching for namely expounding and applying for the new Testament is the expounder of the old and the Epistles of Paul and Peter and the rest do apply both vnto mens consciences Thus though in our common speech we account reading to be one thing and preaching to be another yet by these deuises we are many times shrewdly puzled and know not sodainly what to answer Epap These reasons what shew soeuer they may make at the first view yet are they neuer able to proue that for which they are alleaged as shall God willing appeare in the seuerall examination of them First for that which is said that preaching is nothing but a publishing of the Gospell I yéeld vnto it if it be well and rightly vnderstood and when it is so vnderstood as it ought to be then it will appeare that the reading of the bare context cannot properly be tearmed preaching I find in the new Testament foure words especially to be vsed when preaching so farre forth as it is incident to the office of an ordinary Pastor in Gods Church is mentioned The first signifieth to deliuer good tidings because the Gospel is as it was by the Angels to the shepheards tidings of great ioy to all Gods people The second third words signifie to make manifest to discouer to make knowne to set forth to open view and so to handle a matter as the Prophet was commaunded to deale with a visiō which God had shewed him namely to make it plaine vpon Tables that he which runneth may reade it This shall appeare to be true to any man that shal take the paines to examin and duely to ponder those places of the new Testament in which these words are vsed in the Gréeke which being applyed to the Minister his office are translated by the word Preach And these kinds of words do fitly set forth the duty of a Preacher which is especially that which Paul exhorteth the Ephesians to begge of God on his behalfe to wit To make knowne the secret of the Gospell which seeing it must be sought for as siluer and searched for as for treasure is not ordinarily to be looked for in the vpper face as it were but to be with paines and industrie digged out of the very bowels and heart of the Scripture The fourth word signifieth to publish and as an herald or a crier to deliuer a matter in open place in the hearing of a multitude that many may take notice of it For this cause the Prophet Isaiah was willed to Crie aloude and to Lift vp his voice like a trumpet and Ieremiah was commaunded to stand in the gate of the Lords house and to crie the word there And hence also it is that the wisdome of God is said to stand in the top of the high places and to make as it were a publike proclamation O men ô ye foolish who so is simple let him come hither Ho euery one that thirsteth come vnto me al ye that are wearie c. By this it may appeare what it is to Preach and in what sense Preaching may be tolerably defined to be a publishing of the Gospell namely it is an open and comfortable discouerie by word of mouth making plaine vnto the people of God the mysterie of godlinesse euen the secret of the Gospell Now as no man duly considering the nature and vse of the forenamed words can denie Preaching by a Minister lawfully called to be euen such a kind of publishing the Gospell as is now set downe so neither can he with any face or colour affirme the action of reading the Scripture to be answerable to this description So that though it be granted that the text of Scripture is the Gospell and the very word of God and withall that reading is after a sort a publishing thereof because thereby the letter of the Text is recited with a lowd voice from an eminent and conspicuous place in the audience of a multitude yet when we shall enter into a more exact examination of things it will then appeare that Reading simply cannot be called a publishing of the Gospell in that sense as it is required of Ministers and Teachers to be spreaders abroad and proclaimers of Gods truth Adde hereto that that which is the principall thing looked for of a Preacher in the publishing of the word the bare Reader in the act of Reading neither can nor doth performe and that is the deuiding the word of truth aright and to apply Christs words in a case not much vnlike a giuing to them of the houshold which is the Church 1. Tim. 3.15 their portion of meate in season A Minister is one to whō the dispensation or stewardship is committed in the familie of God and his office is out of the store-house of the Scripture to share out to euery one that which he shall find by his caring to know the state of his flocke to be best fitting and agréeing to him As for as example Milke that is the first principles of the word of God to those which are inexpert in the word of righteousnesse Strong meate that is doctrine of greater depth for them who are able to beare it Meeknesse of instructing for those which are contrarie minded a rodde and sharpe rebuke of slow bellies that they may be found in the faith Improuing or conuincing of Gainesayers that their mouths may be stopped admonition for them that are vnruly comfort for the feeble minded a discréet and respectiue framing of exhortation to seuerall ages and degrées to the Elders as to fathers to the younger men as to brethren to the elder women as to mothers to the yonger as to sisters After this sort euery mans portion must be allotted out vnto him and this ordering of that prouision which the Lord as a carefull housholder hath left for his spirituall
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