do with peace is not at any hand to be giuen way vnto It is méet for a Preacher to take héed that he breake not the bruised reed nor quench the smoaking flaxe so it is méete also to beware how he taketh the childrens bread and cast it to whelpes The course warranted to vs by the Scripture is this first to indeuour the softening of our hearers hearts by bringing them to the fight and sense of their owne wretchednesse before we aduenture to apply the riches of Gods mercie in Christ Iesus The preaching of the Gospell is compared by our Sauior himselfe vnto the sowing of seed as therfore the ground is first torne vp with the plough before the seede be committed to it so the fallow ground of our harts must first be broken vp with the sharpnesse of the law and the very terror of the Lord before we can be fit to entertaine the swéet séede of the Gospell They who desire as liuely stones to be made a spirituall house euen the habitation of God by the spirit must yéeld themselues to be squared and hewne and smoothed by the well applying of the law that so they may become fit to be coupled together with the rest of the building and to grow vnto an holy temple in the Lord. We must haue our mouths stopped by the law and in our owne féeling stand culpable before God and euen as it were concluded vnder sinne before we can be admitted to thinke our selues to haue any the least interest in the glad tidings of the Gospell To preach mercie and grace vnto them which feele no néed of mercie and know not the worth of grace is no better then to cast pearles before swine and to expose the louing kindnesse of God vnto contempt The person that is full despiseth an hony combe saith Salomon and what doth a proud Pharsee or a churlish Nabal or a scoffing Ismael or a politique Gallio care to heare of the breadth and length depth height of the loue of God in his son Iesus The doctrine of that nature is as vnfitting such vncircumcised eares as the snow the sommer and the raine the haruest Vnto the horse belongeth a whip to the asse a bridle a rod to the fools back So long as mē wil be like an horse and a Mule which vnderstandeth not and manifest their folly by hating knowledge and by making a mocke of sinne what other thing should they haue but that which of right belongeth to them Let the soule be once humbled brought to hunger and thirst after righteousnesse then a word in season wil be as the cold waters to a wearie traueller as good newes from a farre countrie then will mercie be as welcome as the raine vpon the mowne grasse as the showers that water the earth Besides we find it true by common experience that the greatest part are so dead in sin that if a Preacher should deale after some such mild fashion as old Eli dealt with his sons his sermō will be but like a dreame when one awaketh the hearer happily when he is gone will think he heard somthing but he knoweth not what and because he was reprooued but softly he wil imagine that he sinned but sleightly so wil let al slip as easily as it came gently So that a man that intendeth to do any good in this frozen generation he had néed to be rather Boanerges one of the sons of thunder then Bar-Ionah the son of a doue In the Prophet Ieremy we read that the word of the Lord is like an hammer now if you adde that to it which Salomon saith that the words of the wise are like nailes it wil follow thence that he which is a wise maister-builder in the Lords house and a workman that needeth not to be ashamed when he handleth this same hammer of the word he will be sure to driue the nails of his exhortations to the head that they may leaue some impression in the hearts of those which heare him Well then this is the substance of my opinion in this point I would haue a preacher to preach peace and to ayme at nothing more then the comfort of the soules of Gods people yet I would haue him withall frame his course to the manner of Gods appearing to Elijah The text saith that first a mightie strong wind rent the mountaines and brake the rockes then after that came an earthquake and after the earthquake came fire and after all these then came a still and a soft voice After the same manner I would not haue the still and mild voice of the Gospell come till the strong tempest of the law hath rent the stony harts of men hath made their bellies to tremble and rottennesse to enter into their bones and to cry with that good king Hezechiah O Lord it hath oppressed me cōfort me or at the least because our auditories are mixt consisting of men of diuers humors it shall be good for him to deliuer his doctrine with that caution that neither the humbled soules may be affrighted with the seuerity of Gods iudgements nor the profane and vnrepentant grow presumptuous by the aboundance of Gods mercie Nymp. Indeed I am verily perswaded that this course which you haue named is the best for to this best agree those properties of the word which the Apostle makes mention of to wit Sharpnesse and entring through to the diuiding asunder of the soule and the spirit and discerning of the thoughts and intents of the heart But yet in the world this is a course that men like not of Epaph. No maruell for as I haue in part told you before in the beginning of our Conference it is the greatest enemy vnto that which men loue best and that is their owne sinne vntill God be pleased to put a new spirit within mens bowels and to take the stonie heart out of their bodies there is nothing that they do hate more then to be reformed But the truth is that though no reproofe for the present seemeth to be ioyous but grieuous yet at the length when men are better aduised he that rebuketh shall find more fauor then he which flattereth with his lips Yea and the time will come that those who cannot suffer wholesome doctrine will curse the day that euer they knew or heard those sweet-tounged chaplaines and soothing Zidkijahs which haue sowed pillowes vnder their armeholes and haue caused them to erre by their flatteries and they wil also crie shame vpon those whō they now thinke too cholericke censorious that they did not speake more throughly vnto them therfore whatsoeuer mens acceptance is it is best for vs to order the matter so by speaking directly to the reproofe of sin that we may be pure from the
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
a thing hindring them from intending these better occasions if men had learned what this is Seeke ye first the kingdome of God and his righteousnesse and all these things shall be ministred vnto you or this What shal it profit a man though he should win the whole world if he lose his owne soule then they wold be ashamed either to thinke religion a hindrance to their worldly thriuing it being a furtherance rather because it is the blessing of the Lord which maketh rich or else to mind onely earthly things spending all their time about that which is on the earth and neglecting that durable riches euen the vnsearchable riches of Christ I know the businesse of the world must be followed He that laboureth not let him not eate saith Paul and if there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith and is worse then an infidell Yet I know too that he who will walke circumspectly not as a foole but as a wise Christian must redeeme the time and in the midst of his worldly employments remember that one needfull thing which when al other commodities become that which they are euen nothing wil tary by him and shall neuer be taken from him Moreouer put case a man be either so tied by the nature and quality of his calling that he can spare no time so as among others day-laborers and other poorer trades-men seeme to be or else is destitute of meanes to further his knowledge when he is priuate and at home yet if a man would be conscionably carefull of profitable spending the Sabbaoth day learning euery such day though but one point and caring to keepe it and to hide it in the heart and to ponder it in the weeke following that he may by that means make it his owne it is incredible to a man that trieth it not to what store of spirituall knowledge euen a common man shall attaine and what vnderstanding he shal haue in the mystery of Christ Wée haue a saying touching earthly things that light gaines make heauy purses we shal surely find it true in this he that shall labour to grow richer euery Sabbaoth but by one point he shall before he is ware of it grow to a very comfortable portion of the sauing knowledge of Gods truth Nymph I haue very carefully attended to this which you haue spoken and I praise God I find much comfort in it yet there is one thing behind which I haue still looked for which I am bold to put you in mind of lest you should forget it and that is touching the good meaning which the common sort so much trust vnto they say their heart is good though their skill be small and they hope that God will accept it I pray you satisfie me in this also and then I shal be reasonably furnished against the plea of the ignorant Epaph. You do well to mind me of it howsoeuer I was euen now of my selfe comming to it An honest and good heart is a thing in the eyes of God much esteemed and it is the especiall thing he craueth of vs to giue him our heart yet generally that which men call a good heart to God-ward is nothing lesse then that which it is called for so long as a mans heart is a dull ignorant vnregenerate and vnreformed heart it is wicked aboue all things There can be no goodnesse in that heart where there dwelleth grosse blockish ignorance of God and of his truth It is no good heart which loueth foolishnes and hateth knowledge and casteth the word of God behind it It is no good heart which maketh not the mouth to speake out of the abundance of it and to be able to giue a reason of the hope that is in it There may be a zeale of God where there is no knowledge of God but it is but a blind zeale and God esteemeth it not They which kil and persecute Gods seruants may haue a kind of good meaning and may thinke that in so doing they do God seruice yet this cannot helpe them so that men are deceiued in their good meaning for no meaning is good but that which is guided by knowledge yea though the thing meant be in it owne nature good yet if the meaner be not assured of the goodnesse of it frō Gods word his meaning is naught that by the the rule of Scripture which telleth vs that whatsoeuer is not of faith is sinne Nymph I must needs yeeld to this that you say that it is true and yet me thinkes it is somthing hard for I remember I haue read in a good author whose iudgement I thinke you will also approue of that there are many who though they are ignorant in many things yet they haue a meaning of true faith and that which is wanting in knowledge is supplied in affection this is a very comfortable saying and to my seeming also it doeth something fauour the conceit which men haue of being excused by their good meaning Epaph. I do approue of the author you alleage as of a worthy instrument in Gods Church I agree also to that which you haue cited out of his writings for as he also saith all men haue not that sharpnesse of conceit and fastnesse of memorie to be able to wade into the depth of euery point and to remember euery particular And indeed an exact knowledge of the misteries of religion so as to be able to dispute schollerly of them is not required of euery common man to which end is the speech of S. Augustine It is not saith he the quicknesse of vnderstanding but the simplicitie of beleeuing which is safest for the people all this is true but yet it maketh nothing for the defence of that brutish ignorance which men seeke to colour with the pretence of a good meaning for this rule that good affection supplieth the want of knowledge holdeth onely in those who hauing in some small measure felt the sweetnesse of knowledge do labor to increase in it In such it is true that the sinceritie of the heart maketh a kind of recompence for the defect of knowledge but where there is a setling of a mans self vpon the drogs of ignorance without grieuing and sorrowing for his owne dulnesse without caring endeuoring to thriue in knowledge there this rule hath no place there the pretended good meaning is but sottishnesse and that kind of ignorance maketh a man a stranger frō the life of God And therefore it is well said of a learned man that whereas God forgiueth manifold ignorances in his children yet he requireth that we be teachable and not hardned in our owne dulnesse and sluggishnesse Nymphas You haue fully satisfied me touching this doubt there is onely one thing more behind which ignorance pretendeth and it is
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
dayes of our life in holinesse and righâ—eousnesse before him And therefore that doctrine which presseth vpon men the most procise and strict obedience to Gods will not giuing any the least toleration to any the smallest sinne but still bridling mans naturall inclination vnto euill that is the truth of God which euery seruant of God ought to entertaine Tell me now vnderstand you this direction Nymph Yea truly I do in some measure vnderstand it yet if you shall please by one or two examples to shew the vse of it I shal the better perceiue it and know the rather how and after what sort to apply it Epaph. I will not sticke with you for that because I am very willing to satisfie you in this matter For the first branch therefore touching the glorie of God take this example We teach at this day that faith onely iustifieth our meaning is that the very thing which maketh a man stand righteous before God and to be accepted to life euerlasting is the imputed righteousnesse of Christ Iesus which righteousnesse is appropriated and applyed to vs onely by faith Others as the Papists say that to the iustifying of a sinner before God two things are required remission of sinnes and the habit of inward righteousnesse that is to say charitie with the fruites thereof So that we exclude they establish the merit of mans works Well then in this difference of opinion there being learned men on both sides and Scripture alleaged on both sides you desire to know which is the truth bring them both to the touchstone sée which of the two maketh most for the glory of God the matter wil soone be answered the doubt will quickly be cleared Consider therfore how euen the Apostle Paul by this rule decideth this controuersie by what law saith he that is by what meanes of saluation is boasting excluded Not by the law of workes but by the law of faith Hereupon he concludeth therefore a man is iustified by faith without the workes of the Lawe And indéede the reason is excellent for if man could by any of his owne doings further his owne saluation or procure the increase of glorie in heauen he had then some matter of glorying and might as it were account himselfe the lesse beholden vnto God But iustification by faith onely taketh all vtterly from man and ascribeth his whole saluation the beginning middle and ending vnto the Lord haue you both an example of this rule and warrant for it being vsed by the Apostle to decide so great a controuersie and I am sure that you shall find it of very great vse in many main points of our religion Secondly for the second branch of the rule which is about the coÌ„fort and reliefe of a distressed and distracted conscience marke this particular for the manifestation of the force of the rule It is taught and maintained in our Church that a Christian man may be vnfallibly certaine of his saluation in his owne conscience in this life and that by an ordinarie and speciall faith Others there are both Papists and some also amongst our selues which hold that the certainetie of saluation which in this life can be attained to is onely coniecturall and probable grounded onely vpon likelihoods and this certaintie they confesse to be vncertain and such as many times doth deceiue Behold here is a great controuersie and much is said on either side now you that are a priuate man would gladly know to which part you may safely encline and what to rest vpon as the alone truth in this case My aduise is therefore that for your full satisfaction herein you scan the matter by this rule suppose a spirit déepely wounded a conscience set as it were vpon the racke seeing nothing in God but iustice and maiestie and a consuming fire finding nothing in it self but sinne and corruption and infinite matter of despaire so that by this meanes it is brought to such an exigent that it knoweth not which way to turne but is euen readie to crie out with Paul Who shall deliuer me Enquire now which of those two doctrines doth affoord the best comfort in this wofull case that will quickly appeare for the one holdeth the conscience in a continuall suspence the other laboureth to settle it in the firme assurance of Gods vnchangeable loue in Christ Iesus the one bringeth a plaister but much too litle for the sore telleth of the riches of Gods mercie of the depth of his loue of the vnsearchable sufficiencie of Christs merite but yet denyeth the soule to be assured of a particular interest into it and by that meanes rather increaseth then relieueth the anguish the other applyeth the medicine to euery part of the wound sheweth Christ discouereth the riches of Christ and putteth the amazed heart into a full assured and comfortable possession of Christ So that whatsoeuer shall be argued to the contrarie you may be bold to build vpon that which bringeth the most ioyfull and welcome tidings to an affrighted conscience that is best agréeing to the scope of the Scripture that cometh nearest to the nature of the Gospel Come now to the third braÌ„ch which is concerning the libertie of the flesh and let me giue an instaÌ„ce of that also There is at this day a doctrine almost openly taught or at least tolerated by many that shold teach otherwise namely that a man may do well inough without so much preaching that it is not a matter of that great necessitie to frequent the places of Gods publike seruice but that a body may do well inough at home with some priuate deuotions that common men néed not trouble themselues greatly with the scripture or with knowledge in religion that the religious spending of the Sabboth is a thing indifferent that often communicating at the Lords table is not of any great importance but that once or twise in a yéer is as good as euery day that it is not good to be too forward in matters of religion ouerstrait in conuersatioÌ„ that God wil beare with many smal matters c. On the other side there is a doctrine that telleth vs and proueth vnto vs that if we desire to walke and to liue so as may please God and as becommeth Christians we must make conscience of often hearing the word we must as new born babes desire the sincere milke thereof that we may grow thereby neuer contenting our selues with any measure of knowledge we must striue straine our selues though sometime it be with some trouble and diseasing of our bodies to come to the places of Gods worship and to giue attendance at the postes of the doores of the Lords house we must call the Saboth a delight to consecrate it resting not onely from labour but from al things that may disable vs and make vs more vnfit for Gods seruice either in respect of preparation before it or of conference and meditation after it we must
not sodainly entertained but vpon good aduice if it hath seated it selfe in thy iudgement then when as thou with care conscience with humilitie with vsing the ordinary means with prayer vnto God with heartie desire to be guide◠in the truth hast enquired after knowledge surely thou oughtest not being by these degrees brought vnto it and in this maner perswaded in it rashly and sodainly to forgo it This is that which is meant by perswasion in this place A setlednesse of iudgement following vpon an orderly course to bring a man thereunto The second thing that must concurre is the consideration of the parties of whom we haue learned as if Paul had sayd Obserue and marke well what kind of men they are by whose ministery thou hast bene instructed if they be men who by their fidelity in teaching and by the blessing of God vpon their labors in vsing their ministery to conuert mens soules do cary with them the seale of their ministery nay if thine owne conscience can witnesse for them either of these out of thine owne feeling then beware of a contrary doctrine though I would not haue thee tie thy selfe to any mans authoritie yet be well aduised before thou alter thy iudgement confirmed by such a ministerie This was Pauls meaning and if you care to follow it you shall in experience find it good counsell Thus I haue acquainted you with the best course I know as yet both for the first informing and the after-setling of your iudgement in Gods truth Nymph I pray God to enable me by his holy spirit both to remember and to practise this your good aduice I will now make this onely request you know it is not inough to be a man of knowledge vnlesse a man do with knowledge ioyne obedience If you know these things saith our Sauiour blessed are yee if you do them Wherefore as you haue taught me how to heare profitably for the gayning of knowledge so I pray you direct mee how I may make good vse of hearing for the gouernement of my life Epaph. In the first place therefore remember as to pray to be guided into all truth by the spirit of truth so to begge of God to direct the Preachers tongue that he may speak vnto your conscience and that his sermons may be as a glasse in which you may behold the very true estate of your owne soule Secondly labour to put away from you that which Salomon calleth a froward heart that is a heart that cannot beare reproofe remember it wel and think seriously vpon it that there can be no greater testimony of true wisedome then to loue him that rebuketh you and therupon resolue with your selfe beforehand that whatsoeuer is spoken against your sin be it neuer so tart or vnpleasing yet you will receiue it with all meeknesse and esteeme it as a precious oyle Thirdly in hearing endeuour when the Preacher hauing layed the grounds of his doctrine cometh to application to obserue what is spoken by way of exhorting what by way of reproofe what with an intent to minister comfort each point being referred to these heads shall much the better be remembred Fourthly when you are departed from the sermon forget not to find a time as soone as is possible whilest things heard are most fresh in which to commune with your owne heart and to ponder and scanne and search diligently those things which were deliuered This is that which we call meditation an exercise which Dauid exceedingly delighted in it is the same to the mind that digestion is to the body that which we heare is by it made our owne so that the soule receiueth nourishment thereby Now in the practise of this dutie it is good to consider what things are presently necessary and what otherwise Those things which are of present vse are eftsoones to be layed hold vpon and a certaine secret oath is to be made betwéene God and a mans owne soule to make hast and not to delay a speedy and diligent executiō yea though the dutie inioyned be both in shew painfull and an enemy to worldly profit an abridger of carnall delight and a meanes by all likelihood to darken estimation and credit amongst men If it be a matter of spirituall consolation or of prouocation and incoragement to persist in a good duty it must be reputed as a chearing from heauen and heart as we say to be taken thereby against all either inward assaults or outward discouragements whatsoeuer As for other points which may seeme not to be of so present vse they are not to be neglected but to be hidden and kept in the middest of the heart that they may not be to seeke when the Lord shall offer occasion to employ them You must do in this case as you do in household matters if you find an implement which you know not how forthwith to bestow you will say it is pitty to cast it away it will be no charge to keepe it once in seuen yeares it may serue for a purpose for the which you would be loth to lacke it so though some things which you heare are not as may seeme presently needfull yet you must make conscience safely to preserue them because a time of vse may come hereafter in which as it would be a griefe to want direction so the Lord it may be may then in iustice deny that which formerly being offered was entertained with contempt In a word looke to it that you be well furnished for all occasions and know it to be the chiefe duty and the especiall marke of a good Christian to take heed and alwayes to haue respect vnto the holy directions which are soundly deliuered from Gods word so shall you become wise vnto saluation and perfect vnto all good workes This is the shortest and most familiar direction that I can giue you for the religious gouernement of your life by the forme of doctrine which in the ordinary ministery of the word shall be deliuered vnto you Larger directions the many good bookes which good men haue written of that matter will plētifully affoord you This may serue at this time and it may be God will offer vs an occasion to talke of this matter more at large hereafter Nymp. I hope so too and I shall for my part be ready to take any oportunitie being incouraged both by this your kindnesse and by the benefite and comfort which I must needes confesse I haue receiued by this present conference For this time therefore I commit you to God whom I heartily beseech so to blesse your labours in the ministerie that you may turne many to righteousnesse and may take that heede vnto your selfe and vnto learning that you may both saue your selfe and them that heare you Epap I thank you for your good praier I do also desire the same God for his son Christs sake to giue you that good vnderstanding